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NAHIDA   REMY'S 


The  Jewish  Woman 


AUTHORIZED   TRANSLATION    BY 


LOUISE    MANNHEIMER. 


WITH    A    PREFACE     BY 


PROF.  DR.  LAZARUS. 


CINCINNATI  : 
}3rrss  of  <£.  $.  Brrlifcicl  &  ffiomqpant). 

248-250   WALNUT   STREET. 
I895. 


J  and  inn  house,  lue  serve  the  %ou\. 

— -Joshua  xxiv.  15. 

lis  house,  thai  is  his  urijfe. 

— Talmud. 


Copyright,  1895, 

by  Louise  Mannheimer. 

All  Rights  Reserved. 


PREFACE   TO  THE 
TRANSLATION. 


THE  same  spirit  of  enthusiasm  which  animated 
the  organizers  of  the  National  Council  of  Jew- 
ish Women  is  manifested  in  the  writings  of  Nahida 
Remy.  It  is  a  spirit  of  renaissance  which  strives 
to  reestablish  the  lofty,  pure,  and  beautiful  ideals  of 
humanity  as  found  in  the  oldest  document  of  Mono- 
theism— the  Mosaic  L,aw. 

The  scholarly  researches,  the  cogent  reasoning,  the 
fervent  pleading  of  the  German  authoress  can  not 
but  arouse  the  attention  and  awaken  a  responsive 
zeal. 

In  my  attempt  to  bring  this  work  of  intrinsic 
merit  before  the  English  reading  public  I  have  en- 
deavored to  convey  the  ideas  of  the  writer  rather 
than  to  give  a  literal  translation. 

Some  chapters  of  this  work  deal  largely  with  the 
various  occupations  of  women,  and  there  I  met  with 
a  peculiar  difficulty,  originating  in  the  fact  that  in 
contradistinction  from  other  modern  tongues  the 
English  language  in  some  cases  does  not  possess, 
in  other  cases  does  not  admit  the  use  of,  feminine 
endings  in  the  designation  of  female  practitioners  of 
the  different  professions.  How  cumbersome  appears, 
e.g.,  the  term  "female  teacher,"  or  "lady  teacher,"  in 
comparison  with  the  German  designation  "  lehrerin," 

7 


8  PREFACE    TO   TRANSLATION. 

etc.  This  deficiency  of  the  otherwise  so  rich  and 
ample  English  language  should  be  supplied  by  some 
creative  and  authoritative  mind. 

Dr.  Isaac  M.  Wise  was  the  first  to  call  my  attention 
to  Nahida  Remy's  work;  to  him,  to  Dr.  M.  Mielziner, 
to  Dr.  David  Philipson,  and,  above  all,  to  my  husband, 
I  am  indebted  for  many  valuable  suggestions,  and  for 
kind  encouragement.  The  published  works  of  these 
scholars,  and  Grace  Aguilar's  writings,  I  used  for  ref- 
erence in  emphasizing  some  historical  and  some  ethical 
facts. 

May  the  voice  of  the  authoress  be  heard  reechoing 
in  the  English  version  ;  may  it  thus,  with  the  help  of 
the  Eternal,  be  instrumental  in  bringing  still  wider 
circles  under  the  influence  of  all  that  is  good  and 
noble. 

IvOUISE   Mannheimer. 

Cincinnati.,  May,  1895. 


PREFACE. 


ICOMPL,Y  most  willingly  with  the  request  of  the 
publisher  to  say  a  few  words,  by  way  of  intro- 
duction, in  bringing  this  book  before  the  public  ;  not 
to  praise  it,  for  it  will  gain  the  favor  of  the  reader 
by  its  own  merit,  but  in  order  to  dispel  prejudice. 

The  book  should  be  received  alike  by  non-Jewish 
and  by  Jewish  readers  in  that  impartial  spirit  in  which 
it  was  written,  and  which  is  one  of  its  absolute  merits. 

Disquisitions  about  Jews  are  rarely  written  without 
prejudice  ;  disquisitions  written  by  women  are  seldom 
thorough.  This  book,  though  written  by  a  Christian 
woman,  is  most  thorough,  and  at  the  same  time  free 
from  all  prejudice. 

A  woman  will  undoubtedly  penetrate  deeper  into  the 
peculiar  disposition,  the  sensibilities  and  tendencies  of 
her  own  sex,  and  will  more  readily  gain  insight  into 
the  character  of  a  people  of  another  race,  different  re- 
ligion, and  of  former  times,  if  she  regard  them  without 
prejudice,  if  she  direct  her  thoughts  candidly  upon  true 
cognition. 

It  can  be  clearly  seen  that  the  work  originated  in  the 
desire  to  obtain  a  true  picture  of  the  idiosyncrasies  of 
the  nature,  character,  and  history  of  the  Jewish  woman. 
This  result  the  author  obtained  by  observation  of  the 
present  time,  and  the  study  of  the  past.  How  well  she 
has  succeeded,  almost  every  chapter,  aye,  even  the  table 

9 


IO  PREFACE. 

of  contents,  bears  witness.  The  extensive  historical 
studies  do  not  impart  to  the  work  any  marked  effort, 
but  are  seen  in  the  good  result  only. 

Nahida  Remy's  keen  observations  are  not  so  much 
the  result  of  microscopic  investigation  as  of  a  hearty 
devotion  to  the  cause.  The  author  does  not  analyze 
her  subject  by  means  of  dry  reflections ;  nor  does  she 
try  to  disclose,  in  a  merely  abstract  manner,  the  spe- 
cific inborn  propensities  of  Jewish  women  and  their 
historical  development.  She  does  not  dissect,  she 
rather  delineates  in  abundant  and  well-chosen  exam- 
ples the  historical  reality  and  activity  of  the  Jewish 
woman . 

At  one  time  she  shows  the  highest  efforts  of  the 
Jewess  as  prophetess,  or  as  a  mother  ;  at  another,  she 
presents  excellent  characters,  Biblical  and  Talmudical, 
a  Copia  Sullam,  the  daughters  of  Daniel  Itzig.  Again, 
she  discloses  the  mainsprings  of  their  efforts :  the 
Hebrew  language,  religion  and  poetry,  those  deep 
sources,  which,  in  the  course  of  history,  either  flow 
freely  or  ebb  away. 

Some  of  the  given  details  can  not  be  considered  per- 
fectly reliable,  and  still  less  so  their  correct  interpreta- 
tion, for  here  the  material  could  not  always  be  gathered 
from  trustworthy  sources ;  but  one  finds  rich  compen- 
sation in  the  exquisite  treatment  of  the  subject. 

Regarding  the  Biblical  characters,  Nahida  Remy  was 
not  merely  able  to  get  her  information  from  original 
sources,  but  even  from  the  original  text,  a  rare  accom- 
plishment indeed  for  a  woman. 

Those  conversant  with  the  Hebrew  language  will  be 
pleased  and  astonished  at  the  sovereign  boldness  of  her 
interpretations  of  Hebrew  phrases.  It  is  as  if  her  ab- 
sorbing interest  in  the  subject  had  imbued  her  with  the 


PREFACE.  II 

spirit   of   absolute   freedom,    which   characterizes   the 
Midrash  in  treating  the  Biblical  text. 

It  was  certainly  difficult  to  guard  a  presentation  of 
entirely  historical  facts  against  two  opposite  dangers : 
The  one,  a  merely  chronological  enumeration  of  the 
historical  personages,  which  would  lack  logical  order 
and  poetical  attractiveness ;  the  other,  a  grouping  ac- 
cording to  coherence  and  exclusively  esthetical  laws, 
where  historical  evolution  of  the  actual  facts  would  be 
missing,  or  at  least  be  obscured.  With  wonderful  tact, 
and  wise  consideration  of  antagonistic  psychological 
conditions,  and  with  a  firm  hand,  the  skiff  of  character- 
ization is  guided  between  the  Scylla  and  Charybdis  of 
accurate  but  unattractive  forms. 

It  seems  to  me  that  the  author  fell  somewhat  in 
love  with  the  culture  studies  about  Jewish  women,  as 
often  happens  with  persons  who  fix  their  attention 
earnestly,  for  a  long  period,  on  one  subject.  However, 
it  is  not  a  love  that  makes  blind,  but  rather  renders  the 
perception  clearer,  in  regard  to  the  excellencies,  as  well 
as  the  shortcomings,  of  the  beloved  subject. 

Her  judgment  of  Jewish  women  is  candid,  and  with- 
out bias,  and  if  her  growing  admiration  finds  its  climax 
in  contemplation  of  their  virtues  in  the  olden  times,  her 
keen  criticism  is  aroused  by  the  observation  of  their 
failings  in  our  own  period. 

If  today  a  work  is  published  about  the  Jews,  it  is 
a  polemic  either  for  or  against  them.  The  book  under 
consideration  is  not  of  this  nature.  The  Jewish  ques- 
tion does  not  exist  for  the  author;  she  does  not  liti- 
gate against  them,  nor  in  their  behalf.  She  does,  how- 
ever, litigate ;  that  is,  she  contends  for  all  that  ever 
ennobled  Jewish  women;  she  contends  for  her  in- 
herited endowments ;  for  her  gentleness,  for  her  mod- 


12.  PREFACE. 

esty,  for  the  statutes  and  laws,  for  all  the  lofty  heir- 
looms of  the  true,  faithful  Jewess;  but  she  likewise 
contends  strongly  and  openly,  and  always  justly, 
against  her  failings  at  the  present  time.  She  con- 
tends against  her  neglect  of  her  sacred  inheritance, 
against  her  eager  pursuit  of  frivolities  instead  of  living 
in  accordance  with  the  spirit  of  her  wonderful  history. 

With  the  harvest  of  recent  advantages  of  modern 
education  and  modern  freedom,  have  ripened,  simul- 
taneously, moral  disadvantages,  which,  though  easily 
understood,  are  not  pardonable.  These  disadvantages 
prevail  more  among  women  than  among  men.  If,  in 
this  regard,  a  severe  judgment  is  pronounced,  it  is  but 
the  severity  of  love  and  sympathy. 

The  author  does  not  raise  her  own  voice  in  re- 
proach :  it  is  the  voice  of  history  which  is  resounding, 
the  voice  of  the  deeply  understood,  clearly  set  forth,  and 
perspicuously  illustrated  history  of  Jewish  women. 

Oh,  that  the  modern  Jewess  would  listen  to  the  ad- 
monition of  the  voice !  That  she  would  take  to  heart 
the  duty  to  preserve  intact  her  noble  inheritance !  I 
hope  that  this  book  will  be  largely  read  by  Jewish  women. 
If  they  should  gain  by  it  nothing  but  the  comprehen- 
sion of  the  delight  and  elevation  which  a  diligent  read- 
ing in  the  Bible  is  sure  to  impart,  and  reverence  for  the 
sacred  language,  and  the  treasures  enshrined  therein,  it 
would  be  sufficient  to  prove  a  rich  blessing  to  them. 

This  book,  drawn  from  the  deep  well  of  a  race  his- 
tory covering  three  thousand  years,  will  most  assuredly 
prove,  not  only  a  mirror  to  proud  consciousness  of 
Jewish  women,  but  also  become  an  incentive  to  self- 
conscious  improvement  and  elevation. 

May  God  grant  it ! 

LAZARUS. 
Berlin,  1891. 


TABLE  OF  CONTENTS. 


PAGE. 

Preface, 7 

Chapter  I. — Antiquity,  .  .  .  .  15 
Chap.  II. — Christian  Idea  about  Wom- 
an and  Marriage,  .  .  29 
Chap.  III. — Ish  and  Ishah,  ...  42 
Chap.  IV. — Temperament  and  Talmud,  .  54 
Chap.  V. — Biblical  Women,  .  .  63 
Chap.  VI. — Jewish  Queens,  ...  78 
Chap.  VII. — In  the  dark  Middle  Ages,  91 
Chap.  VIII. — More  Light,  ...  105 
Chap.  IX. — Practical  Culture  Work,  .  120 
Chap.  X. — Sarah  Copia  Sullam,  .  137 
Chap.  XI. — The  Mother,  .  .  .  .153 
Chap.  XII. — The  Sacred  Language,  .  165 
Chap.     XIII. — Apostates,       .        .        .        .178 

Chap.      XIV. — The    Daughters  of  Daniel 

Itzig,         ....  192 

Chap.        XV. — Art  among  Jewish  Women,  203 

Chap.      XVI. — Jewish  Literary  Women,      .  213 

Chap.    XVII. — Jewish  Benefactresses,   .  233 

Chap.  XVIII. — The  Modern  Jewess,     .        .  242 

Register  of  Names 259 

Works  of  Reference, 264 

13 


THE  JEWISH   WOMAN. 


CHAPTER  I. 

ANTIQUITY. 

IN  order  to  comprehend  woman,  one  must  study  the 
history  of  her  slavery  ;  to  correctly  judge  the  Jew- 
ish woman,  one  must  compare  her  with  the  women  of 
other  nations. 

From  the  beginning,  and  everywhere  among  the 
nations  of  antiquity,  there  prevailed  an  absolute  dis- 
regard in  the  treatment  of  woman,  and  a  complete 
misunderstanding  of  her  disposition.  From  her  very 
birth,  woman  was  weighted  down  by  the  most  atro- 
cious irrationality,  and,  consequently,  by  unnatural  in- 
justice. 

Woman  appeared  as  a  domestic  animal,  destined  for 
work  and  propagation ;  a  low  creature,  of  whom  no 
morality  was  required,  from  whom  obedience  only  was 
demanded,  and  who,  if  rebelling  against  man,  be  it  the 
father  or  the  husband,  was  punished  with  blows  or 
starvation. 

Often  she  was  mutilated,  as  a  sign  of  her  slavery, 
as  is  done  among  the  Australians,  who  shorten  a  finger 
on  the  left  hand  of  every  girl. 

15 


16  THE    JEWISH    WOMAN. 

Of  more  importance  than  the  maiming  of  the  body 
was  the  maiming  of  the  mind.  Her  natural  weakness 
induced-  her  to  believe  that  she  could  not  claim  any 
right,  and  with  brutish,  nay,  with  imbecile  dullness — 
for  the  brute  will  defend  itself — she  endured  her  suf- 
ferings. She  perceived  in  herself  nothing  but  the 
slave  of  man. 

As  she  could  not  defend  herself,  she  was  despised, 
and  when  she  became  too  weak  to  work,  she  was  driv- 
en away  or  killed. 

Thus,  if  despair  did  not  drive  her  to  suicide,  the 
unhappy  being  submitted  to  the  hardest  drudgery. 
Infanticide,  however,  was  freely  practiced ;  /'.  e.,  the 
killing  of  new-born  girls.  Hottentot  as  well  as  Indian 
and  Australian  women  killed  their  new-born  daugh- 
ters to  prevent  them  from  becoming  slaves  like  their 
mothers. 

At  the  very  time  when  the  ill-treated  woman  needed 
the  most  tender  care,  in  the  time  she  was  with  child, 
she  was  most  hateful  to  man,  and  most  repulsive  to 
him. 

Many  old  precepts  and  customs  of  the  Oriental  na- 
tions, of  Indians,  Persians,  Turks,  Egyptians,  Negroes, 
and,  later  on,  also  of  the  Greeks,  can  be  traced  back 
to  this  antipathy.  The  most  wonderful  phenomenon 
of  physical  life,  the  mysterious  creation  of  a  new  be- 
ing, was  stigmatized  by  religious  precepts  as"unclean- 
liness." 

A  remnant  of  this  old  barbaric  view  is  still  existing. 
One  need  only  call  to  mind  the  Catholic  Feast  of  Pu- 
rification, and  the  churching  after  childbed.  Natur- 
ally, nowadays,  the  churching  is  considered  a  thank- 
offering,  and  not  a  sin-offering. 


ANTIQUITY.  17 

Woman  was  considered  unclean,  and  hated  by  the 
gods.  She  was  not  permitted  to  partake  of  the  food 
of  the  husband ;  to  rest  on  his  chair ;  to  touch  any 
vessel  he  had  in  use. 

Even  the  Christian  Marlakk  never  mentioned  his 
wife  before  superiors  without  adding,  "  With  due  re- 
spect." 

"A  woman  who  had  given  birth  was  not  permitted 
to  come  to  the  side  of  the  fireplace  where  the  husband 
had  his  seat,  even  among  the  less  barbaric  North- 
American  races,"  says  G.  Jung. 

The  following  picture  is  characteristic  :  "  The  young 
barbarian  chooses  one  among  the  women  of  the  hos- 
tile tribes.  He  awaits  an  opportunity  when  the  one 
he  has  singled  out  is  alone  and  unprotected.  Unob- 
served he  steals  near,  stuns  her  by  strokes  of  his  club 
or  sword  of  hard  wood.  He  strikes  her  head,  her 
shoulders,  her  back,  with  such  vigor  that  blood  flows 
freely.  Afterwards  he  carries  her  through  the  forest, 
to  the  camps  of  his  tribe.  There,  after  many  barbaric 
acts,  she  is  pronounced  his  property,  and  only  in  rare 
cases  does  she  afterwards  leave  her  new  master. 

"  The  relatives  of  the  woman  do  not  avenge  the  in- 
sult, but  retaliate,  on  their  part,  by  stealing  the  women 
of  their  enemies."  * 

As  woman  was  the  property  of  the  husband  he 
could  barter  her  out ;  he  could  give  her  away,  as  is 
the.  case  with  the  somewhat  civilized  Kamchadales. 

The  negroes  likewise  hire  out,  or  give  as  pledge, 
their  women. 

A  trifle  better  was  the  position  of  women  among 
the  shepherd    tribes,  whose   customs  and    conditions 


*  Collins :  Description  de  la  nouvelle  Galles-Meridional. 
2 


1 8  THE   JEWISH    WOMAN. 

led  to  gentler  habits  than  those  of  the  hunting  tribes. 
With  them  the  girl  was  not  felled  like  a  wild  beast, 
and  robbed,  but  she  was  bought,  or,  rather,  bartered 
away.  Therefore,  one  finds  with  them  a  certain  ap- 
preciation and  education  of  woman ;  for  she  was  mer- 
chandise, dependent  on  her  attractiveness  to  custom- 
ers. She  was  counted  among  the  possessions  of  her 
husband,  and,  after  his  death,  she  became  the  prop- 
erty of  his  heir. 

So  the  usurper,  Smerdis,  as  Herodotus  relates,  took 
to  himself  all  the  wives  of  Cambyses,  and,  after  him, 
Darius  takes  them. 

By  degrees  the  merchandise  became  more  valuable ; 
less  and  less  frequently  she  was  cast  away  and  de- 
stroyed ;  she  became  polished,  and  was  decked  with 
finery.  Still,  she  was  considered  a  being  of  the  low- 
est degree.  Her  husband,  be  he  ever  so  base,  was 
still  held  by  far  the  superior,  so  that  she  was  in  duty 
bound,  under  all  circumstances,  "  to  revere  him  as  a 
god."  So  it  was  decreed  to  the  Hindoos  by  the  laws 
of  Manau  since  thousands  of  years ;  and  this  law  is 
in  force  today,  and  not  alone  with  the  Hindoos.  This 
bondage  of  woman  explains  the  custom  of  burning  the 
widow,  with  other  favorite  objects  and  effects  of  the 
dead  husband. 

Colonel  Sleeman,  an  English  traveler,  in  his  "  Ram- 
bles and  Recollections  of  an  Indian  Official,"  relates: 
"  I  employed  all  available  means  in  order  to  prevent 
a  widow  in  Jabalpor  from  burning  herself  with  her 
dead  husband.  But  when,  after  many  days  of  resist- 
ance to  all  persuasion,  she  enthusiastically  exclaimed, 
'  I  see,  already,  my  soul  united,  there  above,  with  the 
soul  of  Omed  Sing  Opuddea ! '    I  gave  up  all  opposi- 


ANTIQUITY.  19 

tion,  for,  by  daring  to  pronounce  the  name  of  her 
husband,  she  proved  that  she  had  broken  all  ties 
binding  her  to  this  life,  and  no  more  recognized  its 
statutes ;  because,  in  India,  the  reverence  for  the  hus- 
band forbids  the  wife  to  pronounce  his  name."  This 
happened  not  in  olden  times,  but  in  times  so  modern 
as  November  24,  1829. 

As  to  the  great  number  of  suffering  sisters  in  China, 
G.  Klemm,  in  his  sketches,  "  Women,"  cites  the  words 
of  the  Chinese  authoress  Pan-hoei-pan,  which  are  char- 
acteristic enough.  She  says :  "  We  women  hold  the 
lowest  position  in  human  society.  We  are  its  weak 
portion.  The  lowest  occupations  should  be,  and  are, 
our  destiny.  This  is  a  truth  of  which  we  must  be 
fully  aware.  We  should  not  wait  until  sad  experience 
teaches  us  what  we  really  are.  When,  centuries  ago, 
a  girl  was  born,  no  one  took  care  of  her  for  three 
days ;  she  was  laid  on  a  few  rags,  next  to  the  bed  of 
the  mother,  and  the  household  routine  went  on  as  if 
nothing  had  happened. 

"  The  silence  with  which  the  birth  of  a  girl  was 
passed  over,  in  comparison  with  the  loud  joy  at  the 
birth  of  a  boy,  proved  her  inferiority.  Her  lair  of 
rags  on  the  floor  indicated  that  hers  was  the  lowest 
place  in  her  father's  household,  and  that  she  could 
expect  nothing  in  this  life  but  disdain. 

"  Mothers  who  fear  the  future  lot  of  a  new-born 
daughter  expose  them.  For  this  contingency  there 
are,  in  all  larger  cities,  special  foundling  homes,  in 
which  the  exposed  girls  are  reared.  Every  morning, 
wagons  drawn  by  oxen  pass  through  the  streets. 
Their  signals  are  well  known,  and  the  parents  hasten 
to  deliver  up  their  children." 


20  THE   JEWISH    WOMAN. 

Ill  China,  woman  has  also  to  labor  hard,  and  is  re- 
warded by  scorn.  In  spite  of  all  these  facts,  the  Chi- 
nese poets,  as  well  as  those  of  India,  Arabia,  Persia, 
etc.,  sing  songs  of  praise  to  woman,  and  extol  her  to 
the  skies  in  legends  and  verses. 

It  is  thought  the  different  nations,  and  especially 
the  older  ones,  had  attempted,  by  idealism,  a  mode  of 
compensation  for  the  wrongs  and  shortcomings  of  real 
life.  However,  reality  and  fiction  are,  in  this  way,  not 
only  not  reconciled,  but  the  gap  is  made  even  more 
conspicuous. 

How  is  it  possible  that  a  Sacuntala  could  arise 
among  such  an  enslaved  womankind?  And  what  dig- 
nity and  power  of  pathetic  woman's  love  in  "  Nala 
and  Damayanti !  "  This  contradiction  between  poetry 
and  reality  is  found,  likewise,  among  other  nations. 

It  is  true  that  women  like  Semiramis  or  Tamyris, 
even  as  the  Queen  of  Sheba,  stood  high  above  their 
sisters.  But  did  they  exercise  a  practical  or  libera- 
ting influence  upon  the  fate  of  the  downtrodden  sex? 
And  Arete,  Penelope,  and  Helena,  did  they  not,  also, 
remain  unattainable  exceptions,  legendary  prototypes 
of  womanly  power  and  womanly  charm,  despite  the 
high  culture  of  the  Greeks? 

Greeks  and  Romans  treated  women,  apparently,  less 
rudely  than  the  aforementioned  barbarous,  semi-  and 
three-fourth-barbarous  races.  The  prevailing  culture 
of  the  men  had  subdued  the  manners,  and  refined  the 
taste. 

The  eye  and  the  heart  of  man  had  learned  to  see 
in  woman  more  than  a  chattel.  But,  just  because  of 
this  development  of  a  more  human  view  of  the  other 
sex,  the  conduct  of  man  towards  woman,  viz.:  towards 


ANTIQUITY.  21 

the  wife,  appears,  after  deeper  examination,  almost 
lower  than  that  of  the  savage. 

The  artless  savage,  who  gained  a  wife  by  felling 
her  with  his  club,  and  dragging  her  home,  did  not 
know  better,  but  the  refined,  cultivated  Greek,  who 
regarded  the  wife  but  as  a  "  spinner  of  wool,"  and  a 
"  preserver  of  gain,"  appears  still  colder  and  unjust 
than  the  uncivilized  swain  in  the  primeval  woods. 

The  modern  man  of  education,  who  is  brought  up 
in  the  customary  admiration  of  "the  old  Greeks,"  and 
who  knows  that  the  end  and  aim  of  renowned  con- 
temporaries is  to  foster  the  love  and  enthusiasm  for 
Hellenism,  and  to  propagate  it  with  pen  and  speech, 
can  not  imagine  that  the  classic  Greek  led  his  glori- 
fied life  of  enjoyment  and  refined  intellectuality  only 
at  the  cost  of  his  slaves  and  his  wife.  The  purpose 
of  marriage  was  not  a  God-pleasing  communion  be- 
tween man  and  wife,  and  the  increase  of  the  general 
welfare  by  means  of  the  happiness  of  the  individual ; 
the  purpose  of  marriage  was  the  raising  of  children 
for  the  State,  not  more  and  not  less  than  appeared 
necessary  for  the  wants  of  the  State. 

According  to  this  want,  marriage  was,  or  was  not, 
favored,  and  if  the  children  became  too  numerous  the 
number  was  decreased  by  the  exposure  of  the  weak 
and  uncomely  ones. 

The  manner  of  educating  the  girls  in  Sparta  was, 
according  to  our  views,  unchaste.  Their  public  gym- 
nastics and  wrestling  with  boys,  and  their  manner  of 
marriage  are  known.  Not  as  well  known  as  this 
Spartan  method  of  education  is  the  spiritual  bondage 
in  which  the  Athenian  wife  dragged  on  her  existence. 
Family,  wife,  child  were,  more  or  less,  abstract  con- 
ceptions with  the  Athenian. 


22  THE   JEWISH   WOMAN. 

By  setting  aside  every  ethical  interest  of  the  indi- 
vidual, in  deference  to  the  state,  whole  generations  of 
egotists  were  reared,  who,  after  the  fulfillment  of  their 
duties  as  citizens,  gave  themselves  up  to  pleasure,  out- 
side of  their  houses;  for  their  houses  were  to  them 
no  homes.  The  wife,  imprisoned  in  the  house,  seemed 
to  them  personified  prose,  the  legitimate  bore,  the 
stalest  dullness. 

According  to  especially  prescribed  laws,  the  dwell- 
ing place  was  more  than  unpretending;  often  inad- 
equate and  defective.  The  husband  remained,  most 
of  the  time,  outside  of  the  prescribed  narrow  and  lim- 
ited rooms,  and  stayed  in  the  cheerful  halls  and  peri- 
styles, as  they,  in  almost  all  Greek  cities,  were  to  be 
found,  especially  at  the  market  places,  gates,  etc. 

These  halls  and  peristyles  offered  soul-animating 
and  eye-enchanting  retreats  for  walks,  disputatious 
and  social  amusement.  In  these  open  and  beautiful 
places  the  men  enjoyed  the  pleasures  of  social  life, 
esthetical  and  philosophical  discourses,  merry  feasts 
and  other  amusements.  The  wife  was  kept  in  the 
house,  barred  in  by  latticed  windows,  alone,  or  with 
servants,  sleeping,  dreaming,  cooking,  spinning;  the 
prototype  of  the  future  wearied,  dull,  "good  house- 
wife," who  more  and  more  disappears  in  our  days  of 
cheerful,  vigorous,  liberating  enlightenment. 

Some  readers  will  ask,  "What!  were  there  not  in 
Athens  those  renowned,  beautiful,  interesting  women, 
sought  and  loved  by  men  as  congenial  friends — com- 
panions of  Aspasia?"  Even  so,  companions  of  As- 
pasia;  i.  <?.,  public  women;  these  enjoyed  full  liberty, 
and  received  a  homage  which  was  not  granted  to  the 
housewife.     The  housewife  had  been  married  for  the 


ANTIQUITY.  23 

sake  of  duty,  and  had  to  fulfill  her  obligations  in  the 
house ;  but  the  public  woman  held  the  affection  of  the 
Athenian,  and  entered  into  social  intercourse  with  him. 
Her  natural  and  acquired  charms,  her  knowledge  of 
the  world  and  her  versatility,  her  obliging  devotedness, 
her  refined  and  often  rare  culture,  made  her  a  valued 
companion  of  man.  Her  whole  being  and  bearing  was 
superior  to  that  of  the  duty-bound  housewife. 

"  Indeed,  is  not  the  courtesan  superior  in  wit 
To  the  wife  that  is  wedded  ?     Surely  she  is  so ! 
The  one,  howe'er  contrary,  she  is  protected  by  law  ; 
Aware  is  the  other,  captivate  she  must  the  man 
By  pleasing  manners — or  go." 

— Amphis. 

History  tells  us  how  these  women  were  petted  and 
flattered,  how  they  acquired  renown  and  riches,  how 
the  best  and  noblest  of  the  nation,  philosophers  and 
statesmen,  sat  at  their  feet,  and  poets  devoted  to  them 
immortal  songs.  On  the  other  hand,  the  vulgarities  of 
the  married  women,  their  loud  screaming,  their  intem- 
perate eating  and  drinking,  their  ugly  gesticulations 
were  satirized. 

The  Satires  of  Aristophanes  vividly  illustrate  these 
incongruities.  The  following  example  shows  how  an 
Athenian  expatiates  on  his  relations  to  his  wife  and 
household.  This  Athenian  is  spoken  of  as  a  model 
master  and  husband  in  the  "  CEconomicus  "  of  Xeno- 
phon.  Interrogated  by  Socrates  about  these  matters, 
he  answers:  "First  of  all,  I  insist  that  my  wife  should, 
as  much  as  possible,  spin  wool,  and  that  she  should 
leave  off  excessive  eating  and  drinking.  Furthermore, 
I  rarely  remain  at  home ;  but,  after  the  wedding,  after 
she  had  overcome  her  shyness  so  far  as  to  answer  my 


24  THE   JEWISH   WOMAN. 

questions,  I  asked  her :  '  Tell  me,  dear  wife,  have  you 
already  meditated  on  the  reasons  why  I  have  taken  you, 
and  why  your  parents  have  given  you  to  me?'  "  He 
answers  the  question  himself,  and  emphatically  dwells 
upon  the  utility  of  married  life.  "  By  children,  man 
obtains  a  prop  for  his  old  age ;  and  then,  man  does  not 
live  like  the  animal  in  the  open  air,  but  requires  a 
shelter — a  house.  The  wife  should  be  busy  in  the 
house;  the  man,  outside  ot  it.  God  has,  therefore, 
implanted  in  the  heart  of  the  wife  more  love  to  the 
children  and  more  timidity  than  in  that  of  man,  in 
order  that  she  should  take  better  care  of  the  acquired 
property  in  the  house."  This  pitiable  conception  of 
wedlock  inspires  Socrates  with  warm  praise. 

It  is  true,  Xenophon  puts  aside  the  regard  for  the 
state,  and  considers  marriage  as  an  establishment  for 
the  individual,  but  also  he  finds  the  institution  only 
of  economical  utility.  Pythagoras  and  his  disciples 
formed  a  more  ideal  theory  about  woman  and  matri- 
mony, but  with  rare  exceptions,  which  only  confirm 
the  rule,  in  practical  life  the  wife  remained  but  a  chat- 
tel, and  was  mentally  neglected ;  more  a  prisoner  than 
mistress  of  the  house.  One  finds  this  condition,  even 
in  our  time,  in  the  center  of  Sicily  and  elsewhere. 

Pythagoras  had  renowned  female  scholars,  who  em- 
ulated Theano,  his  wife,  whom  he  himself  instructed. 
Yet  Theano's  conception  of  womanly  dignit)T  seems 
not  to  be  very  much  elevated  above  the  prevailing 
views  of  the  time,  for,  when  asked  in  what  way  she 
expected  to  acquire  renown,  she  answers  with  Homer: 
"Weaving  the  loom  and  preparing  my  couch."  At 
least,  to  be  able  to  answer  thus,  she  must  have  read 
Homer.     Or,  does  this  answer  originate  with  Theano, 


ANTIQUITY.  25 

the  poetess  of  Lokris,  or  the  younger  Theano  ?  But  it 
does  not  matter.  The  quotation  remains  characteris- 
tic, whether  uttered  by  a  younger  or  an  older  woman's 
lips. 

Phintys,  likewise  a  Pythagoriau,  philosophizes  on 
the  highly  important  question  whether  a  wife  should  be 
permitted  to  go  out  of  the  house ;  and,  if  so,  how  many 
female  attendants  are  required  to  maintain  decorum. 
Moreover,  she  declares  the  will  of  man  to  be  the  in- 
fallible law  of  woman. 

It  is  with  Aristotle  with  whom  originates  the  eu- 
phonious and  very  convenient  saying,  "  Man  has  the 
courage  to  command,  woman  the  courage  to  serve." 
Naturally,  nothing  is  more  befitting  woman's  mouth 
than  silence;  of  course,  to  the  mouth  of  the  wedded 
wife  only;  for  the  mistress  was  allowed,  yea,  was 
forced,  to  speak  as  beautifully,  as  intellectually,  as  wit- 
tily as  possible. 

It  is  a  woman,  the  priestess  Diotina,  who,  in  Plato's 
Symposium,  by  her  clever  speech,  interprets  truth 
divine  to  the  prince  of  philosophers.  Socrates  himself 
confesses  that  the  comprehension  of  God  and  life 
dawned  in  him  only  while  discoursing  with  Theo- 
pompa. 

Still,  through  one  of  his  fictitious  characters,  in  his 
essay  on  Love,  Plutarch  asserts  that  true  love  is  im- 
possible between  man  and  woman. 

Greeks  and  Germans,  who  ascribed  prophetical  wis- 
dom to  women,  reserved  their  love  for  their  own  sex. 

While,  then,  the  Greeks  enjoyed  life  and  art  at  the 
sacrifice  of  their  slaves  and  wives,  the  Romans  treated 
the  women  as  minors.  Whether  of  age  or  not  of  age, 
married    or  not  married,  mother  or  childless,  woman 


26  THE    JEWISH    WOMAN. 

was  always  kept  under  the  guardianship  of  some  man. 
The  young  girl  was  the  ward  of  the  father,  the  wife 
of  the  husband;  after  their  death  she  became  the  ward 
of  the  nearest  male  relative.  In  case  she  lost  all  male 
relations,  the  local  authorities  had  to  appoint  for  her  a 
guardian. 

If  she  became  a  mother,  she  acquired  some  liberties 
for  her  person,  but  it  was  strictly  denied  to  her  to 
direct  or  guide  independently  her  children. 

The  rights  of  the  father  were  explained  and  secured 
everywhere  in  the  laws,  but  not  a  word  is  to  be  found 
about  the  rights  of  the  mother — women  had  no  rights. 
L,ittle  by  little,  however,  they  gained  some  advan- 
tages. 

Not  like  the  Greek  wife  was  the  Roman  matron 
considered  a  sort  of  prisoner.  She  was  permitted  on 
fit  occasions  to  come  and  go  at  her  will,  to  be  present 
at  festivities,  to  participate  in  banquets.  Whereas, 
already,  I,.  Piso  Frugi,  in  his  Annals,  c.  133,  A.  D., 
complains  that  in  Rome  all  decency  and  morals  were 
destroyed.  The  dissolute  life  and  deterioration  of  the 
Romans  rendered  them  incapable  of  becoming  educa- 
tors of  their  wives,  or  prototypes  for  their  children. 

An  immorality  more  shameless  than  in  Rome  under 
the  emperors  has  later  been  seen  only  under  certain 
popes,  of  whom,  as  an  example,  Alexander  VI.  can  be 
mentioned. 

The  descriptions  of  the  satirists  and  historians  are 
filled  with  amazing  examples  of  human  depravity. 
Properz,  Horaz,  of  course,  also  Ovid  and  Juvenal,  Sen- 
eca the  earlier  and  the  later,  Sueton,  Persius,  all  agree 
in  stigmatizing  the  immorality  of  the  Roman  women. 


ANTIQUITY.  27 

Well  known  is  the  great  influence  of  some  Roman 
women  over  their  husbands  and  their  fellow  citizens. 

The  renowned  mother  of  the  Grachii  will  ever  remain 
a  prototype  of  a  commanding,  honored  matron,  and 
educator  of  children ;  but  Cornelia  appears  entirely 
as  an  exceptional  character.  In  spite  of  the  prevail- 
ing prejudice,  she  indulged  in  the  intercourse  of  the 
Greeks  and  wits,  and  ignored  the  men  of  her  surround- 
ings. 

Under  Sulla,  and  still  more  so  under  Caesar,  Pom- 
pejus  and  Antoninus,  the  women  gained  more  and 
more  independence,  but  they  also  provoked  more  and 
more  the  hatred  and  contempt  of  the  citizens.  Female 
character  appeared  to  grow,  step  by  step,  more  un- 
natural. 

If  Pliny,  in  his  letters,  speaks  of  noble  women,  his- 
tory brings  examples  of  a  passion  for  revenge  and 
murder  in  women  which  is  hideous. 

There  is  a  peculiar  humor  in  the  fact  that  moraliz- 
ing Cicero,  who  so  fervently  speaks  against  the  inde- 
pendence of  woman,  finally  complains  of  his  own  wife, 
Terentia,  that  she  does  not  pay  attention  to  household 
affairs,  and  even  ill-treats  him,  her  master. 

Gradually  marriage  fell  into  discredit,  and  wedlock 
was  considered  a  heavy  burden.  Vice  and  immorality 
spread  more  and  more. 

There  is  a  wide  gap  between  the  wool-spinning 
Lucretia  and  the  commanding  Cornelia,  but  a  deeper 
abyss  opens  between  Cornelia  and  Messalina.  The 
latter  is,  indeed,  the  incarnation  of  Roman  depravity 
of  that  time. 

The  investigator  asks  himself  how  it  was  possible 


38 


THE   JEWISH   WOMAN. 


for  that  period  to  produce  such  degenerate  women. 
Was  it  Nemesis  who  revenged  the  enormous  aberra- 
tion from  the  laws  of  nature,  an  aberration  that  robbed 
marriage  of  its  sacredness,  which  love  alone  can  im- 
part; and  debased  love,  outside  of  lawful  bounds,  to 
a  mere  toy  of  the  senses  ? 


CHAPTER  II. 


THE    CHRISTIAN   VIEW    OF   WOMAN    AND 
MARRIAGE. 

IN  order  to  be  able  to  give  an  uninterrupted  delinea- 
tion of  the  position  and  progression  of  Jewish 
woman,  from  biblical  times  up  to  the  present  period,  I 
shall  first  attempt  to  give  a  brief  sketch  of  the  early 
Christian  view  of  woman  and  marriage. 

The  early  emperors  encouraged  marriage  by  rewards 
and  punished  single  life  by  fines.  Under  the  Chris- 
tian emperors  all  the  privileges  for  matrimony  and 
punishments  for  celibacy  were  abolished.  Christianity 
did  not  favor  marriage,  and  matrimony  was  no  longer 
held  in  esteem  after  Christ  had  said,  "  There  are,  how- 
ever, some  who  are  circumcised  for  heaven's  sake." 
Mary  and  Christ,  i.  c,  virginity  and  celibacy,  were  the 
destination  of  the  chosen. 

Apostles  and  Christian  teachers  of  morality  agree 
with  Greek  philosophers  in  the  opinion  that  it  is  vir- 
tuous, as  well  as  advantageous,  to  live  in  celibacy  for 
the  sake  of  heaven.  The  Greeks,  however,  looked  for 
heaven  in  this  life ;  the  Christians  in  a  future  life. 

Woman  and  matrimony  were  to  be  considered  at 
best  a  necessary  evil.     "  Whosoever  gives  his  daugh- 

29 


30  THE   JEWISH    WOMAN. 

ter  in  marriage,  commits  not  exactly  a  sin,"  says  Paul, 
"but  he  who  does  not  give  her  in  marriage  does  a 
good  deed."  The  main  idea  of  the  hoi}-  man  is : 
"  Matrimony  is  not  the  most  perfect  state  of  man  and 
woman,  but  it  is  an  expedient,  on  account  of  the  in- 
stincts of  crude  nature."  Nevertheless,  Paul  desired, 
on  his  zigzag  journies,  the  company  of  women,  as  sis- 
ters in  the  Holy  Spirit,  as  brides  of  Christ. 

He  knew  human  nature  well,  and  was  perfectly 
aware  that  woman's  mind,  inspired  by  an  idea,  pos- 
sesses a  marvelous  power  to  convert  unbelieving  or 
doubtful  hearts  and  to  incite  indifferent  souls. 

He  infused  into  the  women  a  certain  esprit  de  corps, 
and  granted  to  them  some  favors  and  some  freedom. 
The  widow,  especially,  enjoyed  various  privileges  if 
she  did  not  marry  again.  The  Christian  law  did  not 
command  her,  like  the  law  of  Manou  did,  to  die  when 
her  husband  had  died ;  it  did  not  force  her  to  marry  her 
brother-in-law,  as  the  Mosaic  law  prescribed.  The 
widow  could  no  longer  be  left  as  an  inheritance  like 
any  other  property — she  had  gained  an  individuality. 

Paul  is  indefatigable  in  recommending  to  widows 
the  abstaining  from  a  second  marriage.  He  projects 
the  ideal  of  a  "true  "  widow  in  this  way:  The  widow 
is  a  forsaken  being  on  this  earth.  Night  and  day  she 
passes  in  prayer.  With  the  ashes  of  her  husband  she 
has  interred  every  human  longing.  If  she  still  wished 
to  enjoy  life,  she  would  be  a  living  corpse  {vivens  mor- 
tua  est).  What  Paul  says  in  the  Epistles  to  the  Corin- 
thians, Chapter  VII.,  divests  marriage  of  every  ideal 
and  moral  aspect.  Thus  considered,  what  becomes  of 
the  most  sacred  tie,  of  the  godliest  community,  of  ter- 
restrial life ! 


WOMAN    AND    MARRIAGE.  3 1 

In  so  far  as  Christ  and  the  Apostles  regarded  mar- 
riage as  a  necessary  evil,  and  continually  commended 
and  pointed  out  the  beatitude  of  celibacy,  the  Church 
is  not  to  blame  for  going  still  further  in  the  indicated 
direction. 

At  first,  a  second  marriage  was  stigmatized  and  in- 
terdicted to  priests ;  then,  even  laymen,  who  acted  in 
opposition,  were  punished  and  publicly  put  to  shame. 

A  Patriarch  of  Constantinople  dared  even  to  excom- 
municate Emperor  Leo,  the  philosopher,  who  married 
a  fourth  time  on  account  of  childlessness. 

The  farther  we  proceed,  the  more  we  find  marriage 
defamed  and  disdained. 

The  Saints  Hieronymus,  Justinus,  Augustinus, 
Chrysostomus,  and  many  others,  declared  matrimony 
an  impure  state,  caused  by  the  inborn  perversity  of 
human  nature.  They  did  not  perceive  how  mon- 
strously they  violated  the  reverence  for  nature's  divine 
law. 

Marriage  of  priests,  more  and  more,  met  with  op- 
position; many  of  them  now  resolved  to  unite  with 
their  sisters  in  Christ  in  "  spiritual "  wedlock.  But 
nature,  decried  and  discarded,  revenged  herself. 

First,  a  system  of  hypocrisy  was  brought  about,  and 
later  on  a  stubborn  licentiousness,  which  was  the  cause 
of  so  much  mischief  that  the  Emperors  Honorius, 
Theodosius  and  Justinius  were  forced  to  suppress  it  by 
severe  laws. 

Despite  the  dissolute  life  of  the  unmarried  priests, 
Gregory  VII.  made  celibacy  of  priests  a  law,  and  it 
has  remained  a  law  up  to  this  day,  in  the  Roman 
Catholic  Church. 

The    subjection  of  woman   was  preached,  now,  in 


32  THE    JEWISH    WOMAN. 

such  coarse  terms  that,  in  comparison,  Plutarch  ap- 
pears refined.  The  hatred  of  Saint  Tertullian  is  al- 
most touching.  In  his  treatise  on  "  Ornaments  of 
Woman,"  he  exclaims,  "O  woman!  thou  shouldst  al- 
ways wear  mourning  or  rags,  in  order  to  show  thy 
penitence,  weeping  and  atoning  for  the  crime  of  hav- 
ing corrupted  humanity  !  Thou  art  the  one  who  has 
first  tasted  of  the  forbidden  fruit,  and  transgressed  the 
law  of  God ;  thou  hast  seduced  man,  whom  the  devil 
himself  did  not  dare  to  approach.  For  thy  sake,  O 
woman,  Jesus  had  to  die." 

A  demon  is  woman  to  Tertullian  ;  with  a  sort  of 
horror  he  throws  the  veil  over  her  face.  She  shall 
hide  her  cheek  everywhere,  at  all  times,  and  in  all 
places — the  daughter,  the  wife,  the  sister,  the  mother. 

The  last  utterance  makes  the  impression  of  a  blas- 
phemy. In  the  tenth  chapter  I  shall  endeavor  to 
show  how  mothers  were  honored  among  the  Jews. 

Jesus,  approached  by  his  mother  with  a  question, 
said :  "  Woman,  what  have  I  to  do  with  thee  ?  "  These 
words  are  just  as  strange  as  his  cursing  of  the  fig 
tree,  which,  as  it  was  not  yet  time  to  bear,  figs  (Mark 
ii  :    13),  could  not  yield  him  any. 

Jesus  continues  thus :  "  If  any  man  come  to  me, 
and  hate  not  his  father,  his  mother,  ...  he  can 
not  be  my  disciple."  (Luke  14:  26.)  Certainly,  this 
is  meant  only  symbolically ;  however,  the  boldness  of 
this  sentence  is  characteristic  of  the  want  of  apprecia- 
tion of  family  ties,  and  of  the  effort  to  break  up  all 
bonds  of  relationship  and  love,  in  order  to  further 
purely  abstract  teachings.  Mary,  his  mother,  proves 
to  be  a  true  Jewess.  Quietly  she  buries  his  words  in 
her  loving:   heart,  bearing   no  grudee  on  account   of 


WOMAN    AND    MARRIAGE.  33 

them,  although  he  nearly  denies  her  by  the  question : 
"  Who  is  my  mother?  Who  are  my  brothers?"  and, 
pointing  to  his  disciples,  continues :  "  These  are  my 
mother,  and  these  are  my  brothers." 

The  greater  the  desire  to  exalt  the  mother  of  Jesus, 
the  greater  can  be  the  gratification  of  the  Jews  that 
the  gentle,  quiet  Mary  is  a  descendant  of  the  Jewish 
people.  It  is  true,  history  knows  surprisingly  little 
about  her.  All  that  is  told  is,  that  she  was  a  hair- 
braider,  and  the  wife  of  Joseph,  the  carpenter.  In  the 
absence  of  a  pronounced  individuality,  or  distinctive 
activity,  her  deification  appears  absolutely  enigmatical, 
even  if,  in  honor  of  the  Saviour,  "  virginity  "  was  im- 
puted to  her;  for  other  nations,  the  Indians,  Persians, 
etc.,  also  had  their  "  Virgins."  Mary  was  not,  like  the 
prophetesses,  glorified,  and  later  on  exalted  for  her  own 
sake,  but  for  the  sake  of  the  prophesied  and  fervently 
looked-for  Messiah.  In  this  way  the  gradually  de- 
veloping lady-worship  was  combined  with  the  ten- 
dency of  the  Church. 

The  necessity  of  interesting  the  masses  of  the  wom- 
en for  the  Church  gave  rise  to  the  worship  of  Mary, 
which,  up  to  our  time,  constitutes  the  most  powerful 
attraction  of  the  Catholic  Church. 

The  skeptical  Southerner,  who  doubts  nearly  every- 
thing, still  prays,  if  he  prays,  and  does  homage  to  the 
Madonna  !  Even  the  cool,  critical  Protestants  entirely 
forget  that  the  "  Mother  of  God  "  was  a  plain,  poor 
Jewess. 

Renan  himself,  who  possesses  a  rare  ability  for  de- 
lineation, has  nothing,  or  nearly  nothing,  to  say  about 
her.  With  an  unhesitating  assurance,  as  if  he  had 
seen  him,  and  spoken  to  him,  Renan  tells  of  the  sur- 

3 


34  THE    JEWISH    WOMAN. 

passing  beauty  of  Jesus,  the  "  meekest  of  rabbis,"  of 
the  exceeding  charm  of  his  personality,  of  the  beam- 
ing light  in  his  eyes,  of  the  strange  sweetness  of  his 
voice.  Even  the  donkey  on  which  Jesus  traveled  is 
found  worthy  of  a  description  as  "  an  animal  whose 
large,  dark  eyes,  shaded  by  long  lashes,  were  expres- 
sive of  gentleness."  But  in  regard  to  the  mother  of 
the  Divine  Man,  Renan  loses  his  intuitive  power. 
Even  A.  H.  Niemeyer,  in  his  "  Characteristics  of  the 
Bible,"  which  is  written  with  earnest  devotion,  is  only 
able  to  devote  three  pages,  out  of  the  five  volumes, 
to  the  unassuming  Mary  of  Bethlehem,  and  even 
these  three  pages  contain  but  reverential  supposi- 
tions. Here,  as  in  other  instances,  one  is  puzzled  by 
the  question,  Where  was  Mary  during  the  execution 
of  her  son?  He  was  followed  by  other  women  to 
Jerusalem ;  in  the  hour  of  his  crucifixion  they  stood 
at  a  distance  and  "  never  turned  their  eyes  from  him." 

It  seems  that  during  his  lifetime,  Jesus  had  suc- 
ceeded in  gaining  faithful  followers  among  the  women. 
It  is  a  fact  that  women  were  very  much  prepossessed 
in  his  favor.  His  intercourse  with  them  was  marked 
by  a  certain  reserve,  which  renders  possible  a  sweet 
mental  communion  between  the  sexes. 

The  barriers  which,  in  the  Orient,  confine  the  inter- 
course of  the  sexes,  and  doubtlessly  stifle  many  a  deli- 
cate blossom  of  soul-life,  were  not  so  insurmountable 
in  the  country  and  smaller  villages  as  in  the  larger 
cities.  The  young  Master  was  always  accompanied  by 
three  or  four  faithful  women  of  Galilee,  who  vied  with 
one  another  for  the  pleasure  of  listening  to  him  and 
waiting  upon  him. 

These    women   introduced   into   the   new  sect  that 


WOMAN    AND    MARRIAGE.  35 

element  of  enthusiasm  and  belief  in  miracles,  the  im- 
portance of  which  is  easily  understood.  It  seems  that 
one  of  these  women,  Mary  of  Magdala,  was  especially 
enthusiastic.  As  it  was  expressed  in  those  times,  she 
was  possessed  by  seven  devils;  i.e.,  she  must  have 
been  afflicted  with  as  many  nervous  diseases,  which, 
in  those  days,  were  very  difficult  to  cure.  The  pure 
and  gentle  beauty  of  Jesus  calmed  her  disturbed  mind. 
Magdalene  was  faithful  to  him  even  up  to  Golgotha, 
and  played  a  prominent  part  the  day  after  his  death ; 
for  she  was  the  main  instrument  in  establishing  the 
belief  in  his  resurrection. 

"  Joan,  the  wife  of  Chuza,  steward  of  Antipas, 
Susana  and  other  women,  continually  followed  Jesus 
and  waited  on  him.  Some  of  them  were  rich,  and  by 
their  means  enabled  the  young  prophet  to  live  without 
exercising  the  trade  by  which  he  had  formerly  gained 
his  subsistence." — Renan. 

Besides  those  already  mentioned,  there  are  three 
other  women  conspicuous  in  the  surroundings  of  Jesus, 
Salome,  the  mother  of  James  and  John,  who  was  pres- 
ent at  his  death  and  burial,  and  the  sisters  Martha  and 
Mary;  the  one  industriously  active,  the  other  sitting 
and  listening  at  the  Master's  feet.  Luke  first  mentions 
them  in  a  few  but  characteristic  words;  then  John 
speaks  of  them  in  his  account  of  the  coming  back  to 
life  of  their  dead  brother.  Later  on,  when  sitting  with 
Jesus  and  the  sisters  at  the  table,  Martha  waited  on 
them, "  while  Mary  took  a  pound  of  pure,  precious  oint- 
ment and  annointed  the  feet  of  Jesus,  and  dried  them 
with  her  hair,  but  the  house  was  filled  with  the  odor 
of  the  ointment."  (Ev.  John,  12.) 

Both  situations  have  become  favorite  subjects  of  art. 


36  THE    JEWISH    WOMAN. 

These  are  the  women  who  were  the  friends  of  Jesus; 
these  are  the  women  who  adhered  to  the  new  sect. 
They  were  hardly  conscious  of  the  fact  that  not  a  per- 
son, but  a  principle,  was  in  question.  The  inferior  in- 
tellectuality of  these  women  is  proven  by  their  mute 
obedience  and  yielding  conduct. 

All  of  them  appear  to  be  good  and  gentle,  devoted 
and  docile ;  nevertheless,  the  Evangelists  do  not  cease 
to  decry  women  as  a  dangerous  and  low  element  in 
nature's  household.  Their  disparagement  of  matri- 
mony is  easily  understood  if  we  consider  that  they 
glorified  the  j'oys  of  a  future  life,  the  bliss  of  heaven, 
and  promulgated  the  despondent  and  disheartening 
view  that  this  earth  was  a  vale  of  misery,  and  life  not 
worth  living.  "  Whosoever  loveth  the  world,  he  has 
no  love  for  the  heavenly  father."   (I.  John  2 :   15.) 

How  could  such  men  be  gratified  to  see  that  so 
many  human  beings  found  happiness  and  peace  in  a 
loving,  perfect  union  while  on  this  earth,  and  thus 
contradicting  their  gloomy  assertions? 

As  regards  divorce,  Christ  said  to  the  Pharisees: 
"  What  God  has  joined  together,  let  no  man  put 
asunder."  Theological  dialectics  made  these  words 
popular  in  the  opposite  sense,  namely,  that  it  meant 
lovers  should  be  united.  These  words,  however,  do  not 
refer  to  lovers,  but,  on  the  contrary,  to  those  who  wished 
to  separate  themselves.  Theological  dialectics  has  often 
intentional^  effected  wrong  interpretations,  and  only 
the  unprejudiced  reader  will  be  capable  of  recognizing 
the  true  meaning  of  the  text. 

Nothing  at  all  can  be  found  in  the  New  Testament 
to  warrant  the  widespread  and  repeatedly  emphasized 
phrase:     "Christianity     has    liberated    woman,"    or, 


WOMAN    AND    MARRIAGE.  T)7 

"Christianity  has  ennobled  marriage,"  etc.  The  re- 
verse is  true.  Love,  woman  and  marriage  are  constantly 
censured  and  decried  as  derogatory  to  the  "love  of 
God,"  as  if  love  of  God  would  not  be  especially  and 
preeminently  fostered  in  a  loving  wedded  life.  Who- 
soever is  of  the  opinion  that  Christianity  has  "  liberated  " 
woman,  will  be  greatly  edified  by  Dr.  A.  Wuensche's 
"Jesus  and  the  Women." 

"  If  you  love  those  who  love  you,  what  reward  could 
you  expect  ?  Do  not  the  Publicans  likewise  ?  "  "  Who- 
soever leaves  home,  or  brothers  or  sisters,  or  father 
and  mother,  or  wife  and  children,  or  acres,  for  the 
sake  of  my  name,  he  will  receive  a  hundredfold  and 
gain  the  eternal  life."  Happily,  all  ecclesiastical  palli- 
ation can  not  prevent  the  law  from  punishing  such 
deeds. 

"  The  children  of  this  world  take  in  marriage,  and 
are  taken  in  marriage,  but  those  who  will  be  deemed 
worthy  of  gaining  the  other  world,  and  of  resurrec- 
tion, they  will  not  take  in  marriage,  nor  permit  them- 
selves to  be  given  in  marriage."  "  Those  who  marry 
will  be  subjected  to  trouble,  but  I  would  rather  spare 
you." — Paul. 

This  depreciation  of  the  most  momentous  and  most 
sacred  relation  of  humanity  appears  but  natural  in  a 
system  which  maintains  that,  in  spite  of  all  his  innate 
faculties  of  mind  and  heart,  man  can  only  become 
happy  and  perfect  in  a  future  life, 

Still  there  were  always  but  a  few  abstinent  Saints, 
and  these  pious  souls  took  revenge  for  the  inevitable 
institution  of  wedlock,  on  the  weaker  sex,  on  woman. 

"  Man's  destiny  is  the  state,  woman's  destiny  is  the 
house.    God,  in  His  care  for  peace,  and  considering  the 


38  THE   JEWISH    WOMAN. 

correct  order,  has  separated  life  into  these  two  divis- 
ions. The  more  necessary  and  more  useful  He  gave  to 
man  ;  the  lesser,  the  more  imperfect,  to  woman." — Saint 
Chrysosiomus. 

Thus,  woman,  "Cinderella"  has  merely  to  take  care 
of  the  house ;  this  is  then  the  lesser,  the  more  im- 
perfect, part !  As  if  the  welfare  of  the  state  were  not 
dependent  on  the  welfare  of  each  individual  house. 

This  depreciation  of  matrimony  is  also  seen  in  the 
peculiar  injustice  of  the  Christian  laws  of  heritage,  in 
accordance  to  which  the  surviving  spouse  has  the  right 
of  inheritance  only  after  relations  up  to  the  seventh 
degree,  who  might  have  been  entire  strangers  or  even 
at  enmity  with  the  married  couple.  As  far  as  I  know, 
this  law  is  still  valid.  It  is,  likewise,  a  shrewd  device 
impeding  matrimony  that  obstacles  to  divorce  were 
raised,  not  only  in  the  New  Testament,  but  still  more 
so  in  the  legislation  of  Christian  emperors.  They  en- 
forced severe  penalties  for  the  guilty  one,  determined 
the  causes  for  which  alone  divorce  was  allowable,  and 
even  abolished  the  right  of  separation  by  mutual  free 
consent. 

A  heathenish  successor,  who,  of  course,  was  not 
troubled  by  dogmatical  scruples,  abolished  this  law, 
justly  admitting  that  "  hate  and  antipathy  often  prove 
stronger  than  human  reasoning."  Still  the  Roman 
Catholic  legislation  proclaimed:  "  Marriage  is  a  union 
of  man  and  wife,  a  mingling  of  their  entire  life  by 
human  and  divine  law." 

In  closely  scrutinizing  this  assertion,  one  is  tempted 
to  distrust  one's  own  eyes.  Is  really  the  entire  life  of 
husband  and  wife  a  communion  ? 

Then  the  wife  may,  even  as  the  husband,  hold  an 


WOMAN    AND    MARRIAGE.  39 

office  and  participate  in  the  duties  of  citizenship?  If 
she  happens  to  be  childless,  or  if  the  children  be  mar- 
ried, or  have  acquired  positions,  then  the  wife  might 
devote  her  powers  to  the  public  welfare  ? 

By  no  means !  That  can  not  be  permitted ;  the 
powers  of  the  wife  must  be  made  subservient  to  the 
household. 

In  this  case,  she  has  then  the  right  to  decide  on  the 
education  of  the  children,  and  to  wield  an  independ- 
ent authority  in  the  house  ? 

Not  at  all ;  the  husband  alone  has  rights  and  author- 
ity. 

Well,  at  least  she  has  the  management  of  the  money 
matters  and  of  the  property  ? 

Heaven  forbid  ;  that  is  out  of  the  question.  The 
husband  has  the  management  of  all  the  property. 

Now,  what  remains  to  her  ? 

And,  despite  the  fact  that  she  is  debarred  from  all 
rights,  from  all  independence  and  equality  at  the  side 
of  the  husband,  one  dares  to  speak  of  a"  mingling 
of  their  entire  life." 

It  is  but  an  unmeaning  phrase,  like  a  thousand  simi- 
lar ones  which  are  afloat  in  the  world. 

Are  her  human  rights,  perhaps,  better  secured? 

Alas !  she  can  not  be  guardian,  nor  witness,  nor 
judge ;  she  can  not  adopt ;  in  short,  she  remains  the 
ward  of  her  husband. 

And  what  is  the  meaning  of  the  "  mingling  of  their 
divine  rights"?  Was  woman  permitted  to  fill  the 
office  of  a  priest? 

No  !  Formerly,  even  her  devotional  exercises  were 
considered  inferior,  unholy,  and  excluded  from  those 
of  the  husband. 


40  THE   JEWISH   WOMAN. 

Never  was  woman  permitted  to  assist  at  the  altar,  as 
the  most  stupid  boy  can  do. 

Notwithstanding  these  facts,  it  is  maintained  in  every 
pulpit,  and  in  all  writings  of  the  ecclesiastics,  that 
"Christianity  has  liberated  and  raised  woman,  for  it 
has  introduced  the  mingling  of  the  entire  life  of  hus- 
band and  wife,  by  human  and  divine  law." 

"  Let  the  wives  be  subject  to  their  husbands,  in 
everything ;  for  '  the  husband  is  the  head  of  the  wife, 
even  as  Christ  is  the  head  of  the  church.'  Let  every 
man  love  his  wife,  but  the  wife  reverenceher  husband." 
(Ephes.  5.) 

"  Let  the  women  learn  in  silence,  with  all  subjection." 
"  I  suffer  not  a  woman  to  teach,  nor  to  usurp  authority 
over  the  husband,  but  to  be  silent."  "  For  Adam  was 
first  formed,  then  Eve."  "  And  Adam  was  not  deceived, 
but  the  woman  being  deceived,  was  in  the  transgres- 
sion." (Paul  to  Tim.  2.) 

"  Let  your  women  keep  silent  in  the  churches,  for  it 
is  not  permitted  unto  them  to  speak,  but  they  are  com- 
manded to  be  under  obedience,  as  also  saith  the  law. 
And  if  they  will  learn  anything,  let  them  ask  their  hus- 
bands at  home,  for  it  is  a  shame  for  woman  to  speak  in 
the  church."  (Corinth.  14.)  It  is  true  this  is  followed 
by  "  If  a  man  be  ignorant,  let  him  be  ignorant." 

These  citations  suffice.  It  is  clearly  said  :  "  Man  was 
not  created  for  the  woman,  but  the  woman  for  the  man." 
(Corinth.  11:  9.)  Woman  shall  be  virtuous  to  become 
worthy  of  man — not  worthy  of  God — but  the  main 
thing  is,  that  she  should  be  obedient  to  man.  She  is 
praised  and  cherished,  only  in  so  far  as  she  gains  the 
approval  of  man. 

It  is  in  vain  to  look  in  the  New  Testament  for  a  sen- 


WOMAN    AND    MARRIAGE.  •     41 

tence  which  entails  on  man  the  duty  to  gain  the  ap- 
proval of  woman.  Such  a  demand  seems  out  of  ques- 
tion, or  even  ridiculous.  Poor  woman  !  Even  the  most 
righteous,  obedient,  and  devoted  one  still  remained 
under  the  ban  of  disdain  and  manifest  scorn.  Even 
motherhood  was  a  vexation  to  the  pious.  Tertullian, 
exasperated  by  the  sight  of  a  mother  and  child,  ex- 
claimed: "No  children!  The  children  will  drag  us 
down  like  plummets,  on  the  day  when  we  ought  to  be 
unencumbered." 

"  When  the  angel  will  sound  the  trumpet,  on  the  day 
of  resurrection,  the  virgins  will  rise  and  soar  fre-ely 
aloft,  for  no  maternal  burden  will  impede  them !  " 

But  nothing  can  more  strikingly  show  the  early 
Christians'  disregard  for  woman  than  Tertullian's  trea- 
tise, "  De  Resurrectione,"  (about  resurrection),  (Chap. 
57.)  He  asserts  that  "  the  resurrected  will  lose  all 
their  blemishes  and  defects,  the  blind  wilL  see,  the  lame 
will  walk,  and  the  women  will  arise  from  the  dead  as 


CHAPTER  III. 

ish  (man),  ishah  (woman). 

MODERN  research,  which  continually  discloses 
the  remotest  mementoes  of  all  civilized  peo- 
ples, has,  proportionally,  brought  to  light  only  a  few 
of  the  treasures  of  Jewish  lore,  which,  however,  have 
influenced,  though  unnoticed,  the  rise  and  develop- 
ment of  civilization. 

The  investigator  will  be  astonished  to  find  how 
much  old  Jewish  thought  and  custom  have  contrib- 
uted to  the  amelioration  of  family  life,  and  the  social 
standing  of  woman. 

It  is  the  Bible  which,  from  the  very  beginning, 
shows  that  man  and  woman  were  alike  created  in  the 
image  of  God.  Even  the  formation  of  the  term  in 
Hebrew,  &$  man,  and  Hl^^  woman,  are  alike,  with 
only  the  necessary  difference  of  the  feminine  ending, 
"  ah." 

Among  nearly  all  the  ancient  nations  woman  was 
considered  a  dependent,  enslaved  creature,  or  an  ob- 
ject of  luxury  and  amusement.  L,et  us  turn  to  the 
Bible  and  the  Talmud  to  find  how  woman  was  treated 
among  the  Jews.  Both  these  books  are  replete  with 
the  most  important  laws  and  statutes  which,  developed 
by  a  thousand  years  of  experience,  are  still  valid  in 
modern  legislation. 
42 


ISH    AND    ISHAH.  43 

The  regulations  and  rules  for  the  position  and  treat- 
ment of  woman  are  found  to  be  the  most  original 
ones.  Before  entering  into  a  detailed  examination  of 
the  same,  one  is  induced  to  ask  :  Have  the  ancient 
Jews  been  so  much  ahead  of  their  time,  or  did  mod- 
ern legislators  retrograde  so  far  behind  the  ancient 
Jews  ? 

The  special  care  for  woman  and  the  reverential  re- 
gard for  her  are  remarkable,  and  fall  nothing  short  of 
homage.  A  striking  difference  prevails  in  the  very 
way  in  which  the  birth  of  a  child  was  greeted  among 
the  Jews,  in  comparison  with  other  nations.  The  new- 
born human  being,  whether  a  girl  or  a  boy,  was  re- 
ceived with  all  the  love  and  tender  care  which  its 
touching  helplessness  required. 

There  are  no  rules  to  be  found  in  old  Jewish  legis- 
lation concerning  how  the  children  should  be  brought 
up,  how  they  should  be  cared  for  and  treated — for  it 
seemed  self-evident  to  them  that  it  should  be  done. 
This  question  is  discussed  the  first  time  in  the  Mish- 
nah,  and  the  Jewish  scholars  agreed  that  children  of 
either  sex,  without  distinction,  had  the  same  right  to 
parental  care. 

The  grown-up  girl  is  given  in  marriage  by  the  par- 
ents, or  put  into  a  home  where  the  master,  or  the  son 
of  the  master,  wishes  to  marry  her  later.  Even  where 
there  is  question  of  a  "sale,"  the  father,  it  is  true,  re- 
ceives a  compensation,  and  the  girl  "serves"  in  the 
house  of  the  "  master,"  but  when  the  master,  or  the 
son,  has  not  married  her  within  six  years,  she  is  free, 
and  no  one,  not  even  her  own  father,  can  prevent  her 
from  going,  for  she  is  protected  by  the  law. 

What  a  vast  difference  between  this  independence 


44  THE   JEWISH   WOMAN. 

gained  in  a  few  years,  and  the  condition  of  slavery  to 
which  girls  and  women  of  other  nations  were  subjected 
during  their  entire  lives. 

Her  master,  who  was  not  permitted  to  send  her  to 
any  other  place  during  the  six  years,  was  bound,  if 
the  marriage  did  not  take  place,  to  indemnify  her  for 
the  work  she  had  done  in  his  house.  Under  all  cir- 
cumstances, there  was  not  only  care  taken  of  her 
physical  wants,  but  also  of  her  moral  development. 
Many  a  proverb  and  Talmudical  saying  illustrate  this 
seemingly  dependent,  but  really  self-directed,  relation 
of  the  girl  in  the  house  of  the  master  who  would, 
in  all  probability,  become  her  husband. 

Strange  and  hazardous  seems  the  custom  that  the 
father  was  permitted  to  promise  the  daughter,  not  3-et 
of  age,  and  even  as  a  mere  child,  in  marriage;  but 
the  Mishnah  and  the  Talmud  have  in  such  cases  pre- 
vented an  abuse  of  parental  authority.  On  the  da}T 
the  daughter  becomes  of  age,  she  is  at  liberty  to  re- 
ject, before  witnesses,  the  intended,  and  is  then  free 
to  choose  another  husband.  In  case  the  wife  becomes 
a  widow,  she  enjoys,  besides  all  the  rights  of  majority, 
also  the  right  of  minors,  to  return  to  the  parental 
home,  and  to  receive  the  prescribed  support. 

A  very  essential  question  is  that  of  the  dowry  of  the 
young  wife.  As  she  could  not  inherit  in  case  there 
were  brothers,  the  dowry  included  a  compensation. 
The  Talmud,  which  refers,  wherever  feasible,  to  the 
authority  of  the  Bible,  cites  the  example  of  Caleb,  who 
gave  his  daughter,  Achsah,  in  marriage  to  the  young 
hero,  Othniel :  "  And  it  came  to  pass,  when  she  came 
to  him,  that  she  moved  him  to  ask  of  her  father  a  field, 
and  she  alighted  from  her  ass,  and  Caleb  said  unto  her, 


ISH    AND    ISHAH.  45 

'  What  wilt  thou  ? '  And  she  said  unto  him, '  Give  me 
a  blessing,  for  thou  hast  given  me  a  south  land ;  give 
me  also  springs  of  water.'  And  Caleb  gave  her  the 
upper   springs   and   the  nether  springs."     (Judges  1  : 

14.  I5-) 

In  case  the  father  is  too  poor  to  give  a  dowry  to  his 
daughter,  the  community  assumes  this  charitable  duty. 
Up  to  this  day  there  exist  Jewish  societies,  mostly 
composed  of  women,  which  provide  dowries  for  poor 
brides.    ^ 

The  dowry  of  daughters  is  generally  set  aside  before 
any  inheritance  is  settled  on  sons  or  other  relatives ; 
similar  care  is  taken  in  behalf  of  the  wife. 

According  to  the  old  formula — the  Ketubah—  the 
document  wherein  the  husband  enumerates  his  obliga- 
tons  towards  his  wife,  begins  thus:  "  Be  my  wife  ac- 
cording to  the  laws  of  Moses  and  Israel,  and  I  will 
work  for  thee,  honor  thee,  support  thee,  and  provide 
for  thee  according  to  the  custom  of  Jewish  husbands, 
who  work  for,  honor  and  support  their  wives  and  pro- 
vide for  them  in  verity." 

The  husband  was  obliged  to  support  the  wife  and 
to  protect  her  property,  to  leave  it  to  her  children, 
and  not  to  his  children  from  another  wife.  A  wise 
provision  in  the  interest  of  the  wife  was  the  law  by 
which  a  part  of  the  husband's  fortune  was  secured  for 
her.  As  the  husband  could  divorce  his  wife  without 
her  consent,  the  law  forcing  him  to  deliver  to  her  the 
stipulated  portion  beforehand  often  proved  an  effect- 
ive means  of  protecting  her  against  a  rash  act,  and  in- 
duced him  to  consideration. 

Touching,  indeed,  are  the  repeated  admonitions  of 
the  Bible  to  protect  the  widows  and  orphans,  and  it  is 


46  THE   JEWISH   WOMAiN. 

a  proof  of  a  grand  and  lofty  moral  conception  that 
provisions  were  made,  first  of  all,  for  the  "stranger." 
"  Ye  shall  not. afflict  any  widow  or  fatherless  child.  If 
thou  afflict  them  in  any  wise,  and  they  cry  at  all  unto 
me,  I  will  surely  hear  their  cry,  and  my  wrath  shall 
wax  hot."  (Exodus  22;  Deuto.  24;  Isaiah  10;  Jere- 
miah 7  ;    6,  etc.) 

By  the  agricultural  laws,  certain  portions  of  each 
field  were  reserved,  among  the  Jews,  for  the  stranger, 
the  widow  and  the  orphan.  The  widow  was,  not  only 
permitted  to  remain  in  the  house  of  the  deceased  hus- 
band, but  she  could  claim  the  right  to  be  supported 
and  to  be  waited  on  by  the  servants  of  the  house. 
"The  heirs  could  not  sell  the  house  as  long  as  she 
wished  to  dwell  in  it." — E.  Weil,  Rabbi  in  Versailles. 
Rabbi  Jehuda  Hanassi,  the  compiler  of  the  Mishna, 
was  the  originator  of  this  privilege.  Before  he  died  he 
called  his  sons  and  admonished  them  to  honor  their 
stepmother,  his  second  wife,  and  to  let  her  enjoy  all 
advantages  and  privileges  which  she  had  enjoyed  dur- 
ing his  lifetime.  It  can  be  surmised  that  the  habit- 
ually industrious  Jewish  woman,  in  return,  helped 
actively  to  further  the  welfare  of  the  family  also  dur- 
ing her  widowhood. 

It  is  remarkable  that  the  wife  had  the  right  to  select 
the  first  dwelling  place  after  the  marriage.  In  case  of 
a  refusal  by  the  husband,  they  could  be  divorced,  with- 
out any  detrimental  consequences  to  the  wife  in  any 
respect,  either  morally  or  pecuniarily.  Of  what  con- 
sequence such  a  rule  was,  opposing  a  certain  roaming 
disposition  in  some  men,  is  obvious. 

All  these  rules  and  precepts  make  it  clear  that  the 
Jewish   people   found   the   expression   of   being    the 


o       ISH    AND   ISHAH.  47 

"chosen  people"  preeminently  in  the  sanctification 
of  life.  And  where  could  this  sanctification  find  a 
truer  expression  than  in  family  life  ?  On  the  preserv- 
ing of  a  pure  and  spotless  family  life  depended  the 
preservation  of  the  Jewish  people.  Not  to  keep  fam- 
ily life  intact,  meant  to  stop  up  the  source  of  the  godly 
life  of  the  true  Jew.  And  to  whom  was  entrusted  the 
immediate  care,  on  whom  rested  the  greatest  responsi- 
bility for  the  sanctification  of  the  home?  On  woman, 
on  the  wife,  on  the  mother. 

The  greatest  responsibility  rested  on  her,  but  she 
was  also  invested  with  the  greatest  dignity  in  the 
home.  The  husband  being  actively  engaged  in  his 
office,  or  at  his  trade,  or  becoming  so  absorbed  by  his 
studies  that  often  his  eyes  rested  but  dreamily  on  his 
nearest  surroundings,  the  eye  of  the  wife  had  to  be 
keener  and  clearer  for  his  sake,  for  her  sake,  for  the 
sake  of  the  whole  family.  She,  the  guardian,  whom 
nature  herself  had  appointed  to  watch  over  the  purity 
in  the  home,  was  also  punished  most  severely  if  she 
forgot  her  duty.  Pleading  availed  nothing,  forgiveness 
was  out  of  question,  death  appeared  the  only  expedient 
to  prevent  the  demoralization  of  the  sanctuary  of  fam- 
ily life. 

Unfaithfulness  on  the  part  of  the  wife  was  sternly 
and  fearfully  punished.  In  doubtful  cases,  however, 
the  Jewish  law  was  very  merciful.  This  is  illustrated 
by  the  following  description  of  the  proceedings. 

The  long  chapter  of  the  Bible  (Numbers  5  :  12-31), 
which  refers  to  this  matter,  is  supplemented  by  the 
Mishnah  as  follows  : 

"To  accuse  a  wife  of  adultery,  and  in  order  to  be 
permitted  to  bring  her  before  the  judge,  it  is  necessary 


48  THE   JEWISH    WOMAN/ 

that  the  husband  has  previously,  in  presence  of  wit- 
nesses, admonished  the  suspected  wife  to  have  no  in- 
tercourse whatever  with  the  man  of  whom  he  is  jeal- 
ous. But  if,  in  spite  of  this  warning,  the  wife  con- 
tinues to  secret  herself  with  the  other  man,  and  this  is 
noticed  by  the  husband  or  other  witnesses,  then  all 
matrimonial  relations  between  the  married  couple  cease 
at  once,  and  the  husband  brings  his  wife  before  the 
tribunal  in  Jerusalem." 

Here  it  was  the  task  of  the  judge,  first  to  try  by 
persuasion  to  induce  her  to  a  free  confession.  In 
order  to  make  this  task  as  easy  as  possible  every 
means  was  resorted  to,  and  various  excuses  were  sug- 
gested to  her.  If,  moved  by  these  exhortations  and 
an  evil  conscience,  she  confessed  her  trespass,  then  on 
account  of  her  confession  she  was  permitted  to  live, 
and  was  only  condemned  to  separation  from  her  hus- 
band and  to  the  loss  of  her  marriage  portion.  If 
she,  however,  persistently  denied,  then  the  ceremony 
with  the  "curse-bringing"  waters  began.  The  accused 
was  conveyed  under  the  oriental  porticus  of  the  Tem- 
ple in  Jerusalem,  called  "  Nikanor."  In  case  she  was 
attired  in  a  white  garment,  it  wras  replaced  by  a  black 
one,  which  the  priest  rent,  after  having  divested  her  of 
every  ornament,  giving  her  a  rope  to  tie  around  her 
waist,  in  order  to  fasten  it  together.  Thus,  writh  bared 
head,  torn  garment,  streaming  hair,  under  the  full 
weight  of  the  ignominious  accusation,  she  was  exposed 
to  the  view  of  the  gathering  multitude. 

A  small,  but  characteristic,  proof  of  delicacy  and 
thoughtful  consideration  for  the  unfortunate  is  found 
in  all  this  seeming  harshness  and  severity.  All  could 
see  her  in  this  humiliation.    Strangers  were  allowed  to 


ISH   AND    ISHAH.  49 

look  at  her,  but  not  a  person  belonging  to  the  house- 
hold, nor  one  of  the  servants ;  these  were  not  permitted 
to  see  their  former  mistress  in  her  disgrace.  How 
much  delicacy  and  psychological  insight  are  contained 
in  this  simple  decision  ! 

Now  followed  the  proceedings  accurately  prescribed 
in  the  Bible.  The  whole  act  is  shrouded  in  mystery, 
but  it  is  not  difficult  to  explain  the  effect.  Superstition 
and  a  bad  conscience  can  carry  terror  to  the  stoutest 
heart,  and  the  most  obstinate  culprit  would  hesitate  in 
fear  before  the  last  trial,  and  make  a  confession.  In 
case,  however,  she  made  no  confession,  the  "  accursed 
bitter  waters"  proved  efficacious  in  establishing  her 
guilt.  The  innocent  wife  took  the  fatal  beverage  in 
the  joyful  consciousness  of  her  purity.  Her  innocence 
spoke  for  her,  and  one  familiar  with  human  nature 
could  not  be  deceived. 

The  fifth  chapter  of  Numbers,  verse  28,  contains  a 
rare  jewel  of  deep  insight  into  the  human  heart.  How 
often  has  it  come  to  pass,  and  how  often  shall  it  yet 
come  to  pass,  that  after  anger  and  provocation  hus- 
band and  wife,  by  reconciliation,  will  grow  nearer  and 
dearer  to  each  other. 

The  jealous  husband,  however,  could  desist  from  the 
test,  just  as  the  wife  was  free  to  reject  it.  Her  sen- 
tence then  was  separation  from  her  husband  and  loss 
of  her  marriage  portion,  the  marriage  being  annulled 
in  all  cases,  as  no  guilty  wife  was  allowed  to  preside 
over  the  violated  household. 

Rigorous  punishment  was  inflicted  on  the  husband 

who  knowingly  brought  false  accusations  against  his 

wife.     Seduction  of  a  girl  was  likewise  subject  to  the 

full  severity  of  the  law ;  besides  being  liable  to  pen- 

4 


50  THE  JEWISH   WOMAN. 

alties,  it  could  be  atoned  for  only  by  marriage,  which 
was  indissoluble  in  contradistinction  of  a  marriage  by 
free  consent,  but  the  girl  had  the  right  of  refusal.  He 
who  had  misled  a  married  woman  was  sentenced  to 
die  ;  his  transgression  could  not  be  atoned  for  by  mar- 
riage ;  he  was  deemed  equal  to  a  murderer,  and  was 
put  to  death.  All  these  precepts  and  laws  are  an  evi- 
dence of  the  elevated  position  Jewish  woman  held  in 
the  old  Mosaic  legislation. 

Somewhat  strange  seem  the  biblical  regulations  of 
divorce.  According  to  them,  only  the  husband  can 
demand  a  divorce,  and  often  for  apparently  trifling 
causes.   (Deut.  24  :  1-5.) 

The  Talmud,  so  often  defamed  by  ignorance  and 
malevolence,  is  always  found  interceding  for  the  weak 
and  helpless.  In  this  book  the  incomplete  Bible  text 
is  supplemented   in  favor  of  woman. 

The  Talmud  grants  also  to  the  wife  the  right  to 
demand  a  divorce,  and  if  her  claim  is  deemed  valid, 
the  husband  is  forced  to  a  separation  by  the  judges; 
finally,  at  the  Synod  in  Metz  (1020)  Rabbi  Gersou 
passed  an  interdiction  against  seeking  a  divorce  with- 
out the  acquiescence  of  the  wife.  In  case  the  wife 
claimed  and  obtained  the  divorce,  she  naturally  re- 
mained in  the  possession  of  all  her  property  and  mar- 
riage portion.  The  small  children  were  entrusted  to 
her  care,  while  the  father  had  to  provide  for  their 
support.  If  the  child  was  a  boy,  the  father  could 
claim  him  at  the  age  of  six  years;  the  daughters 
stayed  with  the  mother,  who,  independently,  conduct- 
ed their  education. 

The  levirate,  according  to  which  a  woman  whose 
husband  died  without  leaving  children  was  to  be 
married  to  the  husband's  brother,  is  evidently  the  re- 


ISH    AND    ISHAH.  5 1 

suit  of  the  endeavor  to  secure,  as  soon  as  possible,  a 
protector  for  the  widow.  Here  the  regard  for  the 
sanctity  and  integrity  of  the  family  was  carried  to  the 
extreme,  to  the  very  last  consequence. 

Where  the  daughter's  or  the  widow's  rights  seem 
curtailed,  as  in  the  laws  of  inheritance,  etc.,  ample  pro- 
visions were  made,  often  securing  for  her  even  more 
than  the  full  value  of  the  property  in  question. 

When  a  woman  had  brought  punishment  upon  her- 
self, then  special  care  was  taken  not  to  violate  her 
modesty.  Scourging  of  women,  as  it  is  practiced  in 
Russia  even  today,  would  have  been  considered  atro- 
cious among  the  ancient  Jews. 

The  Mosaic  laws  are  not  only  more  humane  and 
show  a  deeper  insight  into  human  nature  than  those 
of  any  other  nation  of  that  time,  but  the  unwritten 
statutes  even  are  more  refined  and  on  a  higher  plane. 

The  Jewish  view  of  marriage  is  loftier  than  that  of 
an)'  other  nation.  The  main  quest  is  not  submission 
and  blind  obedience  on  the  part  of  the  wife ;  what  is 
required  of  her  are  morals  and  morality.  There  is 
no  question  of  a  gloomy,  silent  subjection,  but  of  a 
loving  alliance ;  of  a  union  of  purpose  and  aspira- 
tions. The  wife  is  not  the  slave  of  her  husband,  but, 
as  God  himself  calls  her,  his  "  helpmate."  Her  place 
is  at  his  side ;  love  and  peace  she  shall  spread  around 
him,  like  a  sheltering  canopy.  "His  house,"  says  the 
Talmud,  "that  is,  his  wife."  The  same  book  tells, 
further,  if  an  important  proposition  was  made  to  the 
husband,  he  would  say,  "  I  will  go  and  consult  my 
wife."  With  the  Greeks,  however,  all  that  the  hus- 
band undertook  in  accordance  with  the  counsel  of 
his  wife  could  be  annulled  and  declared  as  not  bind- 
ing.    It  is  one  of  the  moral  laws  of  the  Talmud  that 


52  THE   JEWISH    WOMAN. 

man  should  marry,  but  only  when  he  is  able  to  sup- 
port a  family  adequately.  In  choosing  a  wife,  man 
should  not  be  guided  by  outward  charms  and  riches, 
but  by  her  moral  qualities.  "  First,  build  a  house  and 
plant  a  vineyard  (z.  <?.,  provide  for  the  necessaries  of 
the  household),  and  then  take  a  wife."  (Prov.  24:  27.) 
"  House  and  riches  are  the  inheritance  of  fathers,  but 
a  prudent  wife  is  from  the  L,ord."  (Prov.  19:  14.)  "A 
woman  that  feareth  the  Lord,  she  shall  be  praised." 
(Prov.  30:  31.) 

A  covenant  of  God  is  called  the  marriage  contract, 
which  requires  not  mere  outward  fidelity,  but  the  fidel- 
ity of  the  heart.  Husband  and  wife,  each  of  them 
performing  his  or  her  duty,  each  of  them  invested  with 
equal  authority,  shall  share  faithfully  the  joys  and  the 
sorrows  of  life.  To  forsake  the  wife  "  covereth  the 
altar  of  God  with  tears  and  with  crying  out,"  says 
the  Prophet.  (Malachi  2:  13.)  The  Jewish  sages  com- 
manded the  husband  to  honor  the  wife  more  than  him- 
self, to  love  her  as  himself,  and  in  proportion  to  his 
fortune  to  supply  her  with  the  comforts  of  life.  He 
should  not  excite  fear  in  her  (contradictory  to  the 
Christian  precept,  "  But  the  wife  shall  fear  the  hus- 
band"), but  commune  with  her  quietly  and  gently, 
and  not  be  gloomy  nor  angry  with  her. — Maimonides. 

The  following  characteristic  maxims  and  proverbs 
are  found  in  the  Talmud :  "  Every  man  shall  eat  and 
drink  less  than  his  means  permit ;  he  shall  dress  ac- 
cording to  his  means,  but  his  wife  he  shall  supply 
above  his  means."  "  Let  a  man  be  careful  to  honor 
his  wife,  for  to  her  alone  he  owes  the  blessings  of  his 
house."  "The  husband  shall  beware  of  vexing  his 
wife,  for  easily  flow  her  tears."     "  If  thy  wife  is  small, 


ISH   AND   ISHAH.  53 

bend  down  to  her  to  take  counsel  from  her."  "  He 
who  sees  his  wife  die,  has,  as  it  were,  been  present  at 
the  destruction  of  the  temple."  "  The  whole  world  is 
darkened  for  him  whose  wife  died  in  his  lifetime."  "  A 
husband's  death  is  felt  by  no  one  as  much  as  by  his 
wife ;  a  wife's  death  is  felt  by  no  one  as  much  as  by  her 
husband."  "  It  is  the  wife  through  whose  efforts  the 
blessings  of  the  Lord  come  to  the  house  ;  she  teaches 
the  children,  encourages  the  husband  to  visit  the  house 
of  God  and  the  school,  and  welcomes  his  coming 
home ;  she  fills  the  house  with  godliness  and  purity ; 
on  all  her  doings  rests  the  blessing  of  the  Lord." 
These  quotations  suffice.  The  work  of  E.  Deutsch, 
"  The  Talmud,"  may  be  recommended  to  those  who 
would  like  to  drink  deeper  from  this  fountain  of  wisdom. 
By  this  book  one  is  enabled  to  learn  approximately 
of  what  importance  the  Talmud  is.  Among  the  in- 
numerable anecdotes  and  narrations  of  the  Talmud 
there  is  found  a  very  characteristic  one  about  the  wife 
of  Rabbi  Akiba.  She  is  a  typical  "helpmate"  of  the 
husband ;  she  relieves  him  of  all  domestic  toil  and 
trouble,  in  order  to  enable  him  to  apply  himself  undis- 
turbed to  his  studies.  She,  the  spoiled  child  of  the 
rich  Kalba  Sebua,  whom  she  exasperated  and  estranged 
from  herself  by  following  the  poor,  but  beloved  hus- 
band— she  even  sold  her  wonderful  hair  to  support  her 
husband  in  a  time  of  distress. 

It  is  an  ever-recurring  phenomenon,  the  taking  care 
by  Jewish  women  of  all  domestic  and  even  business 
affairs  which  are  essential  for  the  support  of  a  family, 
in  order  that  the  husband  might  gain  leisure  for  study 
—  a  fact  hardly  to  be  met  with  among  any  other  nation. 


CHAPTER  IV. 


a 


B 


TEMPER   AND   THE   TALMUD. 

E  FRUITFUL,  and  multiply  and  replenish  the 
earth."  (Genesis  i:  25.)  Is  a  trace  to  be  found 
in  these  words  of  the  Christian  pessimistic  ideas  about 
matrimony  and  an  "  original  sin  "  ?  By  the  Jews,  chil- 
dren always  were  considered  a  blessing,  but  when  in- 
numerable human  lives  had  been  sacrificed  in  wars, 
insurrections  and  persecutions,  then  rabbinical  wisdom 
formulated  many  a  precept  favoring  the  double  pur- 
pose of  marriage,  viz.:  the  welfare  of  the  individual 
and  the  preservation  of  the  human  race.  So,  for  in- 
stance, the  husband  should  divorce  his  wife  if  during 
ten  years  of  married  life  no  child  was  born  to  them. 
This  precept  serves  also  as  a  proof  that  the  Bible  did 
not  favor  bigamy. 

The  devotion  of  woman,  however,  is  shown  in  the 
narrative  about  a  wife  who  became  the  prototype  of 
the  famous  wives  of  Weinsberg.  The  husband,  though 
attached  to  her,  had  to  divorce  her  according  to  the 
rabbinical  precept,  for  after  ten  years  of  wedlock  they 
were  still  without  the  blessing  of  a  child.  Before  they 
separated,  the  husband,  to  prove  his  kindly  feelings 
towards  his  wife,  allowed  her  to  take  along  all  that 
she  cherished  most  in  the  house.  She  took  nothing ; 
but  while  her  husband  was  asleep  she  had  him  car- 
54 


TEMPER  AND  THE  TALMUD.         55 

ried,  on  the  couch  on  which  he  rested,  into  her  pa- 
rental home.  He  was  so  touched  by  her  attachment 
that  he  did  not  separate  from  her,  and  afterwards  they 
were  blessed  with  children. 

The  whole  tendency  of  the  Talmud  is  in  favor  of 
matrimony.  The  learned  Talmudist,  Dr.  M.  Mielziner, 
in  his  book  on"  The  Jewish  L,aw  of  Marriage  and  Di- 
vorce," says:  "  Marriage  has  at  all  times  been  regarded 
among  the  Jews  as  the  most  important  and  sacred  of 
all  domestic  relations.  It  is  the  origin  of  all  other 
relations  of  life,  and  forms  the  foundation  of  human 
society.  Besides,  it  is  a  relation  in  which  man's  hap- 
piness for  life  is  materially  involved,  and  which  serves 
to  protect  and  promote  moral  purity.  Many  chapters 
and  innumerable  passages  of  Scripture  speak  of  this 
relation,  and  no  less  than  five  treatises  of  the  Talmud 
are  almost  exclusively  devoted  to  regulations  concern- 
ing husband  and  wife." 

The  hero,  Israel,  after  whom  the  whole  people  was 
named,  served  seven  years,  and  seven  years  more,  to 
obtain  his  beloved  wife.  With  the  Greeks  and  Ro- 
mans this  would  have  seemed  preposterous  and  ridic- 
ulous. 

The  Talmud  agrees  with  the  physiologists  of  our 
time  in  the  opinion,  which,  however,  is  by  no  means 
conclusively  established,  that  the  passion  of  woman  is 
stronger  than  that  of  man.  In  consequence  thereof 
the  Talmud  is  exceedingly  precautious  to  save  her 
from  all  temptations. 

Talmud  Kidduschin  82,  a.  prohibited  women  from 
becoming  public  teachers,  simply  because  they  would 
have  to  come,  too  often,  in  contact  with  the  fathers 
of  the  children. 


56  THE    JEWISH    WOMAN. 

Woman  is  always  suspected  of  being  passionate. 
Why  specially  woman?  one  could  ask,  in  astonish- 
ment. But  one  asks  thus  only  if  one  forgets  that  in 
this,  as  in  all  other  jurisdiction,  men  were  the  law- 
makers, and  that  self-knowledge  is  a  rare  virtue.  A 
perfect  equality  of  right,  however,  was  established  in 
all  important  points  of  law  for  man  and  woman  alike. 

If  one  finds  in  the  Talmud,  on  one  hand,  numer- 
ous precepts  guarding  morals  and  chastity,  then,  on 
the  other  hand,  human  nature  and  the  right  of  the 
sex  are  fully  recognized  and  provided  for  by  various 
statutes  in  favor  of  woman.  In  troublous  and  tumult- 
uous times  Jewish  wives  were  often  in  danger  of  being 
supplanted  by  women  of  other  nations.  Therefore  one 
must  consider  it  natural,  even  moral,  that  the  teach- 
ers of  the  people  deemed  it  worthy  of  special  care  to 
supply  Jewish  women  with  every  means  which  tended 
to  enhance  their  attractiveness. 

We  can  not  but  admire  the  deep  insight  into  human 
nature  and  the  wise  precaution  of  the  rabbis  who  ad- 
vocated fineries  and  ornaments  for  the  attire  of  Jewish 
women  to  add  to  their  charms.  The  "  Jewish  Woman 
at  her  Toilet  Table  "  is  a  favorite  subject  of  art  and 
poetry. 

We  have  already  learned  that  the  husband  had  to 
dress  according  to  his  means,  but  his  wife  above  his 
means.  This  providing  care  for  woman  finds  expres- 
sion even  in  the  trade  laws  of  the  Talmud. 

In  order  to  protect  the  home  trade,  foreign  trades- 
men were  not  permitted  to  go  about  and  sell  goods, 
except  with  ornaments  and  fineries  for  women,  "  in 
order  that  the  daughters  of  Israel  might  easily  obtain 
ornaments."     If,  perchance,  a  woman  went  too  far  in 


TEMPER  AND  THE  TALMUD.         57 

this  respect,  as  it  sometimes  happens  even  in  our  days, 
the  rabbis  were  willing  to  overlook  a  little  vanity  if 
only  the  main  object  was  attained — the  fostering  of 
morality.  The  husband  remained  attached  to  the 
neatly  and  attractively  dressed  wife,  and  through  her 
to  the  home. 

The  prophet  Isaiah  already  enumerates  the  orna- 
ments of  the  daughters  of  Israel.  They  wore  earrings, 
bracelets,  veils,  belts,  costly  rings,  satchels,  silk  gar- 
ments, dainty  ankle-chains,  which  softly  rang  at  every 
movement  like  silver  bells. 

The  retiring  disposition  of  woman  received  also  due 
consideration.  If  an  orphan  girl  and  an  orphan  boy 
were  to  be  married,  the  girl  should  be  first  cared  for  on 
account  of  her  greater  modesty. — Maimonides.  "  Who 
guides  his  children  in  the  right  way,  and  gives  them  in 
marriage  in  the  right  time,  of  him  it  is  written,  '  peace 
will  be  in  thy  tent.'  "  "  Virtuous  is  he  who  educates 
his  children  well,  and  also  takes  orphans  into  his  house, 
instructs  them,  and  helps  them  to  establish  a  family." 

In  the  choice  of  a  husband,  the  daughters  of  Israel 
were  not  so  dependent  on  their  parents  as  were  the 
daughters  of  other  nations,  because  with  them  mere 
outward  considerations  were  not  so  decisive. 

According  to  the  Mishnah  (Taanith  4,  8)  the  follow- 
ing pretty  custom  prevailed  in  Judea.  On  the  15th 
of  Av,  and  on  the  evening  of  the  Kippur  day,  the 
young  girls  gathered,  clad  in  festive  white  garments, 
and  proceeded  from  all  sides  to  the  vineyards.  There 
they  gaily  amused  themselves  with  games  and  dancing, 
singing  songs  of  love  and  of  the  happiness  of  wedlock. 
The  young  men  soon  followed  and  joined  in  the  chorus, 
while  the  girls  were  artlessly  singing  of  their  good 


58  THE    JEWISH    WOMAN. 

qualities,  warning  the  listeners  not  to  choose  a  bride 
for  the  sake  of  her  riches,  but  for  the  sake  of  her  vir- 
tues. "  A  virtuous  wife  is  the  happiness  of  her  hus- 
band." "  His  is  a  double  life  who  has  a  beautiful 
wife."  "He  who  has  no  wife  has  no  blessing,  no  joy, 
no  love,  no  wisdom,  no  protection,  and  no  peace." 

It  is  easily  to  be  imagined  that  on  these  occasions 
many  a  lasting  attachment  was  formed.  What  a  lovely 
scene  it  must  have  been  :  the  blooming  throng  of  young 
people  festively  attired,  their  joyous  songs  re-echoing 
in  the  vineyards  !  Who  would  not  like  to  see  this 
picture  restored  to  life?  And,  indeed,  there  is  a  trace 
of  it  found  in  the  harvest-homes  and  vintages. 

But  the  sweetest  feature  of  these  festive  gatherings 
was  the  thoughtful  charity  exercised  toward  the  poor. 
Every  young  girl  had  to  borrow  the  white  garment 
from  another  one,  in  order  that  no  one  should  find  out 
by  the  attire  which  of  them  was  poorer  or  richer. 

It  would  lead  too  far  to  enter  into  the  details  of 
the  interesting  statutes  in  regard  to  engagements  and 
marriages,  but  some  of  the  precepts  in  behalf  of  newly 
married  couples  shall  be  mentioned. 

For  the  first  year  after  his  marriage  the  young  groom 
was  exempt  from  military  duty.  (Deut.  20 :  7.)  The 
young  couple  did  not  visit  graveyards  nor  perform  any 
severe  or  sad  duties,  which,  otherwise,  were  strictly 
required  of  everyone.  They  should  enjoy  life,  and 
everyone  was  expected  to  contribute  as  much  as  pos- 
sible toward  their  happiness.  The  office  of  the  bride's 
man,  who  had  to  entertain  the  young  couple,  as  well  as 
the  guests,  during  the  whole  week  of  marriage  fes- 
tivities, was  considered  of  so  great  an  importance  that 
the  incumbent  was  released  from  all  other  ceremonial 


TEMPER  AND  THE  TALMUD.         59 

duties.  Even  the  most  prominent  men  were  not  al- 
lowed to  refuse  the  election  to  this  office. 

Many  Talmudical  sayings  refer  to  the  obligation  of 
the  husband  to  deal  gently  with  his  wife.  He  shall 
treat  her  with  great  consideration,  since  woman's  tears 
easily  flow. 

A  beautiful  saying  is  this:  "If  thy  left  hand  re- 
moveth  thy  wife  in  anger,  let  thy  right  hand  bring  her 
back."  The  following  proverb  is  today  as  valid  as  of 
yore :  "  The  husband  should  always  endeavor  to  pro- 
vide bread  for  his  house,  for  quarreling  begins  mostly 
on  account  of  improvidence."  The  marriage  laws  and 
the  laws  of  divorce  contain  wise  provisions  in  regard  to 
ill  humor,  rashness,  and  other  faults  of  disposition. 
The  divorced  couple  could  be  reunited,  for  those  who 
separated  in  anger  may  become  reconciled  by  repent- 
ance and  better  understanding ;  yea,  by  the  very  sep- 
aration they  may  have  become  aware  how  dear  they 
are  to  one  another,  and  that,  according  to  the  words  of 
the  Bible,  they  had  become  "  one "  without  having 
been  fully  conscious  of  it  before.  But  a  man  was  not 
permitted  to  remarry  his  divorced  wife,  if,  in  the  mean- 
time, she  had  been  married  to  another  man  and  become 
a  widow,  or  had  been  divorced  from  her  second  hus- 
band. 

Strangely  enough,  a  passing  illicit  relation  was  not 
considered  an  obstacle  to  remarriage  after  divorce. 
Surprising  as  at  first  this  may  appear,  the  Talmudists, 
nevertheless,  prove  to  be  thorough  thinkers,  and  there- 
fore men  of  just  and  kindly  feelings  for  humanity. 
They  show  forbearance  toward  weakness  and  strict- 
ness toward  coldness. 

The  history  of  Thamar,  the  daughter-in-law  of  Ju- 


60  THE   JEWISH    WOMAN. 

dah,  and  some  similar  incidents  related  in  the  Bible, 
give  occasion  to  the  following  remarks  of  Niemeyer, 
one  of  the  most  prominent  Bible  scholars:  "She  has 
been  more  righteous  than  I."  "  A  queer  contrast  of 
ideas  about  rightful  and  unrightful  dealings.  In 
Thamar's  case,  however,  they  are  founded  partly  on 
the  customs  of  those  times,  and  partly  on  human  rea- 
soning in  general.  Furthermore,  the  faithful  fulfill- 
ment of  promises  was  considered  a  paramount  duty. 
Where  a  promise  was  broken,  the  other  contracting 
party  was  fully  entitled  to  indemnity.  In  this  case  the 
more  so,  as  the  custom  prevailed  that  when  the  older 
brother  died  without  children,  the  other  brothers  were 
in  duty  bound  to  take  care  of  the  widow.  Customs 
easily  become  fundamental  principles.  With  Thamar 
it  is  the  custom,  and  as  the  brother  of  her  first  husband 
is  not  given  to  her  in  marriage,  she  resorts  to  cunning 
to  obtain  a  right  which  was  hers  by  the  law  of  the 
land." 

But  let  us  return  to  the  Talmudic  times.  Sirach 
says,  a  daughter  is  to  her  father  a  treasure  which  he 
has  to  guard  with  anxious  care.  "  He  can  not  sleep 
for  fear  she  might  perpetrate  some  error  in  youthful 
giddiness.  He  is  uneasy  about  her  also  in  regard  to 
other  matters.  He  ponders  about  it  whether  the  hus- 
band of  her  choice  will  prove  worthy  of  her  or  not ; 
whether  she  will  walk  in  modesty  and  fear  of  the  L,ord 
and  be  an  honor  to  him,  or  whether  she  will  be  ad- 
dicted to  secret  artifices  and  be  cross-tempered." 

Rabbi  Chis-dai  solved  the  problem  how  to  treat  a 
fretful  wife.  He  had  the  misfortune  to  be  wedded  to  a 
very  capricious  wife  ;  nevertheless  he  treated  her  with 
utmost  tenderness  and  affection. 


TEMPER    AND    THE    TALMUD.  6 1 

He  was  in  the  habit  of  surprising  her  with  the  most 
beautiful  presents.  To  heighten  her  pleasure  he  used 
to  tie  up  the  gift  in  one  of  the  ends  of  his  garment,  so 
that  she  might  guess  what  it  was.  Being  asked  for  the 
reason  of  his  unusual  devotion  to  her  he  answered : 
"  Whatever  the  qualities  of  wives  might  be,  they  still 
are  worthy  of  our  special  esteem  and  attention,  for 
they  educate  our  children  in  virtue  and  the  fear  of  the 
Lord,  and  by  their  company  keep  us  from  sinful  pas- 
sions. It  is  family  devotion  which  alone  is  conducive 
to  our  happiness  and  brings  us  blessings  and  salvation 
in  a  future  life." 

The  following  summary  remarks  of  my  highly  es- 
teemed friend,  Dr.  L,azarus,  will  fitly  conclude  this 
chapter : 

"  Productive  Talmudical  wisdom  flourished  and 
reached  its  highest  development  in  the  time  of  the 
lowest  abasement  and  severest  misfortune  of  the  peo- 
ple. After  the  destruction  of  the  state,  amidst  oppres- 
sion and  unrelenting  religious  persecution,  the  study 
of  the  law  was  pursued  with  greatest  fervor,  though 
liable  to  punishment  of  death. 

"  The  oral  law  was  supplemented,  and  numerous 
institutions  and  regulations  were  added. 

"  Family  life  was  severely  menaced  in  these  times. 
The  men  either  were  dispersed  by  becoming  prisoners 
of  war,  by  betrayal,  and  all  kinds  of  persecution,  or  they 
became  destitute,  and  were  forced  to  go  abroad  in 
order  to  gain  the  necessaries  of  life.  Many  of  them 
disappeared,  for  news  was  difficult  to  obtain,  on  ac- 
count of  the  wars  raging  in  the  lands  around  the  Med- 
iterranean Sea  and  lower  Asia  in  the  first  centuries. 

"  At  this  time  many  ordinances  were  passed  in  favor 


62  THE   JEWISH    WOMAN. 

of  women,  for  they  suffered  most  by  these  misfortunes. 
Especial  regulations  were  established  which  made  it 
easier  to  form  new  matrimonial  bonds.  These  regula- 
tions were  mostly  passed  in  order  that  the  wife  should 
not  remain  lonely. 

"  It  is  due  to  Talmudical  wisdom,  to  the  clear  insight 
into,  and  regard  for,  the  demands  of  human  nature  by 
the  Jewish  sages,  that  morals  and  chastity  were  pre- 
served among  the  Jews,  even  during  those  times  of 
horror  in  the  eastern  and  western  Roman  Empire,  and 
in  the  time  of  the  migration  of  nations ;  while  many 
other  nations  and  tribes  were  destroyed  not  by  the 
wars  alone,  but  rather  by  the  ensuing  demoralization 
of  private  life.  It  was  not  war  that  destroyed  and 
annihilated  all  those  nations  of  which,  despite  their 
former  world-governing  greatness,  nothing  remains  but 
their  names.  This  is  proven — it  "can  not  be  repeated 
too  often — by  the  Jews ;  for  they  suffered  more  se- 
verely and  more  cruelly  by  wars  than  any  other  na- 
tion ;  but,  among  them,  the  inmost  living  germ  of 
morality,  strict  discipline  and  family  devotion  was  at 
all  times  preserved.  It  was  woman  who  fostered  and 
kept  intact  this  living  germ  of  morality. 

"The  wonderful  and  mysterious  preservation  of  the. 
fewish people  is  due  to  the  Jewish  woman.  This  is  her 
glory,  not  alone  in  the  history  of  her  ownpcople>  but  in 
the  history  of  the  world." 


CHAPTER  V. 

THE    WOMEN    OF    THE    BIBLE. 

AND  now,  after  I  have  endeavored  to  give  a  general 
characterization,  and  am  about  to  describe  indi- 
viduals— now  I  well-nigh  feel  overwhelmed  by  the 
grandeur  of  the  problem  to  delineate  the  noble  and 
glorious  characters  of  the  women  of  the  Bible. 

To  thee  alone,  mother  of  mankind,  I  would  gladly 
dedicate  a  volume,  every  page  of  it  an  attempt  to  ren- 
der justice  to  thy  immaculate  purity  and  loveliness,  as 
a  token  of  homage  to  thee  from  a  woman  of  the  nine- 
teenth century.  Shame  and  sorrow  fill  my  heart  at 
the  thought  to  what  a  degree  sanctimonious  absurdity 
has  disfigured  thy  image,  O  Eve  !  Thou,  it  is  said, 
hast  introduced  sin  into  the  world.  Thou — but  it  is 
repulsive  to  me  to  repeat  all  that  stupidity. 

Come,  thou  marvelous  book,  which  I  revere  and 
cherish ;  come,  my  dearly  beloved  Bible,  and  teach  me. 

God  created  woman,  and  joyfully  man  exclaims : 
"  This  is  now  bone  of  my  bones  and  flesh  of  my  flesh  ; 
she  shall  be  called  woman,  because  she  was  taken  out 
of  man."  (Gen.  2:  23).  "And  they  were  naked,  and 
they  were  not  ashamed."  What  does  that  mean? 
That  means  perfect  innocence.  Eve  is  in  the  state  of 
complete  artless  naturality,  a  state  which,  of  course, 
can  hardly  be  imagined  by  modern   man.     It   is  said 

63 


64  THE   JEWISH   WOMAN. 

she  was  disobedient.  What  did  she  know  of  becoming 
disobedient?  One  voice  says,  "Do  not,"  the  other 
voice,  "  Do."  And  in  divine  simplicity  she  follows  the 
last-heard  voice.  Her  complete  ignorance  of  falsehood 
and  deceit,  her  pure,  childish  mind  made  doubt  and 
distrust  impossible  for  her. 

She  is  implicit  faith  and  trust  personified.  Neither 
the  history  nor  the  poetry  of  all  times  and  i?i  all  zones 
have  produced  such  an  incar nation  of  immaculate  purity 
of  mind. 

But  Eve,  in  obeying  the  second  voice,  is  not  only 
pure,  she  is  also  noble  ;  it  is  her  first  deed,  and  this  deed 
is  directed  toward  the  loftiest  and  most  sacred  aim  of 
humanity,  the  knowledge  of  good  and  evil. 

It  is  an  old  tragic  problem,  that  knowledge  is  not 
attained  without  error;  this  problem  is  splendidly 
symbolized  in  Eve's  conduct.  It  is  by  her  innocence 
that  Eve  falls  into  sin.  She  commits  an  error  which 
throws  her  immediately  into  confusion;  now  only  does 
she  become  aware  of  what  it  is  to  disobey,  and  she  is 
ashamed. 

The  committed  fault  is  punished.  God  says:  "In 
sorrow  shalt  thou  bring  forth  children,  and  thy  desire 
shall  be  to  thy  husband,  and  he  shall  be  like  unto 
thee."* 

We  meet  in  the  Bible  after  Eve — separated  from 
her,  perhaps,  by  thousands  of  years — two  remarkable 
female  characters  who  already  show  the  impress  of  an 
advanced  civilization  in  its  bright  as  well  as  in  its  dark 
aspects.  What  a  marked  dramatic  contrast  is  Sarah, 
the  princess,  and  Hagar,  the  slave. 


*I  translate  this  in  agreement  with  Gesenius.  For  Gesenius 
gives  as  first  meaning  of  Tp~T£tt'1  Nim — "to  be  like,"  and 
onry  as  second  meaning  "  to  rule." 


WOMEN    OF    THE    BIBLE.  65 

How  often  was  unjust  derision  heaped  upon  Abra- 
ham's wife  and  himself.  What  warped  judgments  are 
pronounced  time  and  again  because  those  who  are 
always  ready  to  give  their  opinion  are  too  superficial 
to  consider  the  spirit  of  the  time,  which  is  the  first 
requisite  to  enable  anyone  to  pass  a  sound  judgment. 
Sarah  was  Abraham's  stepsister.  The  scoffers  forget 
(or  do  not  know)  that  among  ancient  nations  inter- 
marriage of  brothers  and  sisters  was  not  prohibited. 

One  of  the  facts  related  by  the  Bible,  which  appears 
ambiguous  and  strange,  is  that  the  great  and  noble- 
minded  Abraham,  on  going  to  Egypt,  and  later  on,  also, 
in  Gerar  (Gen.  12  and  20),  conceals  the  fact  that  Sarah 
is  his  wife,  in  order  that  she  should  be  taken  for  his 
sister.  As  she  was  very  beautiful,  he  hoped  that  in 
this  way  he,  a  stranger,  would  find  a  better  welcome  ; 
yea,  perhaps,  even  avoid  death.  The  consequence  is 
that  Sarah  is  taken  into  Abimelech's  harem. 

This  proceeding  of  Abraham  gives  cause  to  severe 
criticism,  and  perplexes  those  who  are  not  well  versed 
in  Scripture.  In  the  book  of  Esther,  as  well  as  in 
other  parts  of  the  Bible,  one  finds  in  descriptions  of 
wedding  ceremonies  the  direction  that  the  elected  bride 
"according  to  old  custom  "  had  to  be  annointed  with 
oil  of  myrrh  for  six  months,  and  with  balm  and  per- 
fumes for  six  further  months.  There  was,  then,  a 
whole  year  before  them,  and  they  hoped  that  God 
would  help  them  this  time,  as  He  so  often  had  done 
before.  Abimelech,  indeed,  is  warned  in  a  dream,  and 
he  dismisses  Sarah  long  before  the  given  time. 

Sarah  appears  independent,  self-conscious,  even  im- 
perious. She  gives  Hagar  to  her  husband  to  receive  a 
son.  It  seems  that  Abraham  acceded  against  his  in- 
5 


66  tup:  JEWISH   WOMAN. 

clinations  to  Sarah's  wish,  for  he  remained  devoted  to 
her  as  before. 

Hagar  differs  entirely  from  Sarah.  She  is  modest, 
silent,  timorous,  full  of  submission  without  being  slav- 
ish, for  when  a  son  is  granted  to  her,  she  feels  enno- 
bled ;  the  timid  servant  raises  her  head  and  Sarah  com- 
plains :  "  Now  I  am  despised  in  her  eye."  When 
Abraham  finally  dismisses  Hagar  and  the  boy,  it  is 
only  after  the  promise  of  the  Lord  that  the  boy  will 
become  the  forefather  of  a  nation. 

The  poetical  narrative  about  Rebeccah  is  well  known. 
Beautiful  in  its  simplicity  is  Rebeccah's  consent  to  go 
with  Eliezer.  "And  they  called  Rebeccah  and  said, 
'  Wilt  thou  go  with  this  man  ? '  and  she  said,  '  I  will 

go-'  " 

With  all  this  energy,  what  graceful  dignity  of  de- 
portment !  Approaching  her  future  home,  Rebeccah 
asks  Bliezer  who  it  is  that  comes  to  meet  them ;  hear- 
ing that  it  is  her  future  husband,  she  takes  her  veil  and 
modestly  covers  herself.  And  "  Isaac  loved  her." 
She  remained  his  only  wife. 

Her  deception  of  the  blind  husband,  by  substituting 
Jacob  in  the  place  of  Esau,  though  not  excusable,  still 
is  easily  explained,  if  the  custom  of  those  times  is 
taken  into  consideration.  According  to  this  custom, 
the  son  became  the  guardian  of  the  mother  after  the 
death  of  the  father.  Rebeccah  is  afraid  of  rude  Esau 
and  his  "  foreign  "  wives,  and  naturally  prefers  to  be 
dependent  on  the  gentler  Jacob.  It  was,  in  fact,  only 
logical  that  she  did  not  deem  worthy  of  the  blessing 
the  son  who  so  readily  bartered  away  his  birthright. 

Jacab's  flight  to  Laban  brings  us  to  L,eah  and  Rachel. 
Rachel   must  have  been  of  rather  a  hasty  temper.     It 


WOMEN    OF    THE    BIBEE.  6j 

is  not  quite  clear  for  what  purpose  she  takes  the  idols 
of  her  father,  but  the  fact  that  she  does  it,  and  how 
she  conceals  them,  and  the  odd  exchange  with  her  sis- 
ter for  the  possession  of  the  husband,  show  an  almost 
modern  vivacity  and  giddiness  of  disposition.  Many 
a  scholar  has  racked  his  brains  to  find  out  for  what 
purpose  she  needed  the  "  mandrakes."  Some  are  of 
the  opinion  that  she  prepared  a  cosmetic  of  them,  for, 
presumably,  she  must  have  been  vain. 

"And  Jacob  served  seven  years  for  Rachel,  and  they 
seemed  unto  him  as  a  few  days  on  account  of  the  love 
he  had  for  her."  The  lyrics  of  all  times  surpass 
neither  in  truth  nor  in  depth  these  few  simple  lines  : 
"  The  years  were  unto  him  as  days  because  of  the  love 
he  had  for  her."  These  words  weave  an  unfading 
charm  around  the  name  of  Rachel. 

Leah  is  of  quite  a  different  disposition.  She,  the 
older  one,  is  also  the  homely  one,  but  her  feelings  are 
more  intensified.  She  is  capable  of  greater  devotion, 
and  of  a  deeper  passion  than  her  younger  and  more 
favored  sister.  That  she  is  "  hated  by  Jacob  "  she 
calls  her  "  affliction,"  and  on  giving  birth  to  the  first 
son  she  exclaims:     "Now  my  husband  will  love  me." 

Time  passed  on  and  the  descendants  of  Abraham, 
Isaac  and  Jacob  were  in  Egypt.  They  were  called 
"  Children  of  Israel."  The  yoke  of  servitude  lay 
heavily  on  them,  yet  Pharaoh  intended  to  destroy  them 
utterly,  and  commanded  to  kill  all  their  male  children 
immediately  after  birth. 

There  occurs  to  me  an  anecdote  which  is  related 
in  the  Midrash,  and  Dr.  Mielziner,  in  his  "  Sleepy  Au- 
diences," tells  thus  :  "  It  is  related  in  the  Midrash  that 
the  patriarch,  Rabbi  Jehuda,  while  lecturing  one  day 


68  THE    JEWISH    v;OMAN. 

on  the  merits  of  the  greatest  prophet  in  Israel,  was 
amazed  by  discovering  that  many  of  his  hearers  were 
quietly  dozing.  He  at  once  exclaimed, '  Did  you  never 
hear  of  that  remarkable  woman  in  Egypt  who  at  one 
time  gave  birth  to  six  hundred  thousand  children  ?  ' 
Aroused  and  startled,  the  sleepers  wonderingly  turned 
their  eyes  towards  the  speaker,  as  if  to  say, '  Is  it  pos- 
sible ?  Who  was  that  woman  ? '  But  the  Rabbi  con- 
tinued, '  Her  name  was  Jochebed;  she  bore  Moses, 
who,  alone,  was  certainly  ecpial  to  the  600,000  chil- 
dren of  Israel  whom  he  delivered  from  the  Egyptian 
bondage.'  " 

For  those  who  are  able  to  read  between  the  lines, 
Jochebed  is  an  impressive  and  interesting  figure.  Im- 
bued with  faithful,  motherly  love,  she  dares  to  defy 
the  command  of  the  king.  For  three  months  she 
conceals  her  new-born  boy.  Day  by  day,  and  night 
by  night,  she  trembles  in  mortal  fear  of  discovery. 
Finally  the  growing  child  can  not  be  concealed  any 
longer.  During  sleepless  nights  Jochebed  has  con- 
trived a  plan  which  she  now  carries  out.  She  takes  a 
basket  made  of  bullrushes,  daubs  it  with  pitch,  lays 
her  child  therein,  and  puts  it  in  the  flags  by  the  riv- 
er's brink.  Her  daughter  stands  not  far  off,  to  see 
what  will  happen,  while  Jochebed,  prostrated  before 
the  Lord,  calls  on  Him  to  guard  her  son,  her  dearly 
beloved  son.  And,  behold!  The  king's  daughter  goes 
to  take  her  bath  in  the  river ;  she  sees  the  child,  and 
sends  her  maid  to  fetch  it. 

The  beautiful,  weeping  babe  rouses  the  compassion 
of  Pharaoh's  daughter,  and  the  sister,  who  now  ap- 
proaches, is  sent  by  the  princess  to  get  one  of  the 
Hebrew  women  to  nurse  the  babe. 


WOMEN    OF    THE    BIBLE.  69 

Miriam  brings  the  happy  mother,  who  now  openly, 
and  securely,  is  permitted  to  take  care  of  her  rescued 
boy.  Surely,  never  ascended  to  the  Lord  a  more 
fervent  prayer  of  thanksgiving  than  that  now  offered 
by  Jochebed. 

Miriam,  the  judicious  sister,  who  showed,  in  great- 
est danger,  the  greatest  presence  of  mind,  is  "  Miriam 
the  Prophetess,"  who,  when  Moses  effected  the  depar- 
ture of  the  Hebrews  from  Egypt,  went  out,  at  the  head 
of  the  women,  and,  with  timbrel  in  hand,  sang,  "  Sing 
ye  to  the  Lord,  for  He  has  triumphed  gloriously." 

Another,  more  prominent,  prophetess  is  Deborah. 
An  excellent  characteristic  of  Deborah's  renowned 
"  Song  of  Triumph"  is  given  by  A.  G.  Niemeyer.  He 
says :  "  I  hardly  know  of  any  other  oriental  song  in 
which  one  finds  such  an  abundance  of  thought.  No 
circumstance  of  the  whole  battle  is  omitted  by  the 
sublime  poetess.  The  condition  of  the  people  before 
this  victory,  the  overwhelming  power  of  the  enemy, 
the  cause  of  the  weakness  of  the  Israelites,  the  cour- 
age of  some  heroes,  the  battle  itself,  the  part  each 
tribe  took  in  the  great  drama,  the  heat  of  the  com- 
bat, the  storms  helping  to  rout  the  enemy,  the  dis- 
loyalty of  the  men  at  Meros,  the  victory  of  a  woman 
over  proud  Sissera— all  this  one  finds  condensed  in 
the  song. 

Equally  remarkable  is  the  great  vividness  of  the 
ideas,  the  rich  coloring  by  which  everything  is  clearly 
brought  before  the  eye,  while  the  delineation  always 
remains  true  to  nature.  So  we  see  the  picture  of  the 
country  made  insecure  by  the  enemy.  The  highway 
is  unfrequented,  while  the  wanderer  seeks  crooked, 
unknown  paths.     We  see  the  disastrous  defeat  of  the 


JO  THE   JEWISH   WOMAN. 

enemy,  Sissera  killed,  and  the  anxiety  of  his  mother 
on  account  of  his  tardiness.  The  last  trait  is  com- 
pletely original.  The  mother  is  anxiously  awaiting 
Sissera's  return ;  then  she  is  calmed  by  deluding  con- 
solation ;  thinks  of  the  booty  before  she  is  certain  of 
victory,  and  counts  already,  in  her  mind,  the  treas- 
ures which  the  hero  will  bring  home.  Some  stanzas 
may  here  be  cited  : 

Hear,  O  ye  kings !   give  ear,  O  ye  princes, 

I — unto  the  Lord  will  I  sing. 

Praise  the  Lord,  the  God  of  Israel ! 

Lord !   at  Thy  going  forth  from  SeTr, 

At  Thy  walking  out  of  the  field  of  Edom, 

The  earth  trembled,  the  heavens  dropped, 

The  clouds  dropped  water. 

The  mountains  melted  in  the  presence  of  the  Lord, 

Yonder  Sinai  before  the  Lord  God  of  Israel. 

In  the  days  of  Shamgar,  the  son  of  'Anath, 

In  the  days  of  Ja'el,  the  highways  were  empty, 

Those  who  traveled  walked  through  crooked  by-roads. 

Was  there  a  shield  seen,  or  spear, 
Among  forty  thousand  in  Israel  ? 
My  heart  is  with  the  governors  in  Israel 
That  offered  themselves  among  the  people. 

Praise  ye  the  Lord ! 
Ye  that  ride  on  white  asses,  ye  that  sit  in  judgment, 
Ye  who  walk  in  the  way,  utter  praise  ! 

Then  obtained  dominion  a  few  that  remained, 

The  nobles  of  the  people. 

The  Lord  gave  me  dominion  over  the  mighty. 

They  whose  root  is  out  of  Ephraim  were  against  Amalek ; 

After  thee,  Benjamin,  with  thy  armies, 

Out  of  Machir  came  down  thy  law-givers, 

Out  of  Zebulun  they  that  handle  the  pen  of  the  writer. 

The  princes  of  Issachar  were  with  Deborah  ; 

Yea,  Issachar,  the  support  of  Barak  ; 


WOMEN    OF   THE    BIBLE.  J I 

into  the  valley  he  hastened  down. 

At  the  stream  of  Reuben  were  great  thoughts  of  heart, 

Why  didst  thou  sit  among  the  sheep-folds, 

To  hear  the  bleating  of  the  flock  ? 

At  the  streams  of  Reuben  were  great  searchings  of  heart. 

Gil'ad  abode  beyond  the  Jordan ; 

Dan,  why  would  he  tarry  in  ships  ? 

Asher  on  the  sea-shore,  abode  near  his  bays. 

Zebulun,  a  people  jeoparding  its  life, 

Naphtali on  the  high  places  of  the  battle-field. 

Out  of  the  window  looked,  and  moaned  the  mother  of 

Sissera. 
Why  tarrieth  his  chariot  in  coming  ? 
Why  lag  the  wheels  of  his  chariot  ? 
Among  her  ladies  the  wise  they  answer 
Yea,  she  answereth  to  herself, 
Will  they  not  find,  divide  booty  ? 
One  damsel,  two  damsels  for  every  man, 
A  booty  of  colored  garments  for  Sissera, 
A  booty  of  colored  embroidered  garments 
Around  the  necks  of  the  captives  ? 

Chorus. 
Thus,  O  Lord,  may  perish  Thy  enemies  all, 
But  those  that  love  Thee  may  be 
Glorious  as  the  sun  at  its  rising. 

This  song  of  triumph  includes  the  deed  of  Ja'el, 
who  slew  Sissera;  as  it  was  done  treacherously,  the 
deed  is  repulsive,  like  that  of  Judith.  The  people, 
however,  regarded  both  of  them  as  liberators,  and 
held  them  high. 

Rachab  is  conspicuous  among  the  minor  female 
characters  of  the  Bible.  She  is  a  Canaanitish  wom- 
an, but  as  she  believed  in  the  One  and  Only  God, 
Jehovah,  she  can  be  counted  a  Jewess.  The  two  men 
who  were    sent    by  Joshua    to    reconnoitre    the  city, 


72  THE   JEWISH    WOMAN. 

were  saved,  by  her  prudence  and  presence  of  mind, 
from  falling  into  the  hand  of  the  hostile  inhabitants 
of  Jericho.  She  asks,  in  return,  their  forbearance  to- 
wards her  father's  house,  in  case  the  city  should  be 
taken  by  the  victor. 

They  swear  to  her  to  fulfill  her  request,  and  Joshua 
faithfully  keeps  the  oath.  He  first  has  the  family  and 
property  of  Rachab  brought  into  safety  before  he  at- 
tacks the  city.  This  narrative  is  characteristic  of  the 
sacredness  of  the  oath  among  the  Jewish  people. 

Quite  a  different  phase  of  soul-life  presents  the 
daughter  of  Jephtha.  Many  a  poet  has  sung  about  her. 
The  events  of  her  short  life  likewise  go  to  prove  the 
sacredness  of  the  oath  among  the  Jews.  Jeptha  goes 
with  his  inexperienced  warriors  to  meet  a  mighty 
enemy  ;  in  his  anxiety  about  the  final  issue  he  vows  to 
the  Lord,  "  If  Thou  givest  victory  unto  me,  then  the 
first  thing  that  will  meet  me  out  of  the  door  of  my 
house,  I  will  sacrifice  unto  Thee."  Unexpectedly  his 
daughter,  his  only  child,  comes  to  meet  him  first,  and 
at  her  sight  he  breaks  out  into  despairing  lamentations. 
She,  however,  the  prototype  of  Iphigeuia,  says  at  once, 
"  My  father,  if  thou  hast  vowed  to  Jehovah,  then  do 
accordingly,  for  He  has  delivered  thee  from  thy  ene- 
mies, the  Ammonites." 

What  a  character !  Imagine  a  girl  in  her  first  bloom, 
cheerful  of  mind,  warm-hearted  and  enthusiastic.  As 
soon  as  she  hears  that  her  father  returns  victoriously, 
she,  in  the  joy  of  her  heart,  calls  her  companions  with 
her  to  meet  him  with  gladsome  song  and  dance.  How- 
ever, instead  of  a  joyful  greeting,  she  receives  from  her 
father  the  sentence  of  death. 

Well  might  she  have  been  overwhelmed,  but  hardly 


WOMEN    OF    THE    BIBEE.  J$ 

has  the  unhappy  father  finished  speaking,  when  she, 
already  calmed  and  composed,  not  only  expresses  her 
submission,  but  even  with  admirable  terseness  points 
out  the  religious  obligation  of  fulfilling  an  oath,  and 
tries  to  alleviate  the  anguish  of  her  father  by  referring 
to  the  victory  granted  to  him  by  the  Lord.  What  a 
generosity  and  resignation — and  not  a  trace  of  pathos. 

She  makes  but  one  request — an  entirely  girlish  re- 
quest :  Two  months  shall  be  granted  to  her,  during 
which  time  she  wishes  to  go  up  to  the  mountains  with 
her  companions,  with  them  to  lament  her  virginity. 
"To  lament  her  virginity " ;  this  is  a  characteristic 
trait  of  the  Jewess  of  olden  times.  Jewish  women 
knew  of  no  greater  calamity,  of  no  deeper  grief,  than  to 
remain  childless — not  to  contribute  to  a  new  genera- 
tion. 

Barrenness  was  deemed  a  misfortune,  yea,  even  a 
punishment  of  the  L,ord  (entirely  in  contrast  to  Chris- 
tian views).  To  have  many  children,  and  to  bring 
them  up  in  the  love  of  God,  was  the  greatest  pride  of 
every  Jewess.  Naturally,  the  grown-up  young  woman 
cherished  the  same  hope  to  become  in  time  a  "  Mother 
in  Israel." 

"  Thus  the  intention  of  Jephtha's  daughter  to"  lament 
her  virginity  "  can  be  well  understood,  even  by  non- 
Jews.  "  And  it  came  to  pass,  after  two  months  she 
returned  to  her  father,  and  he  did  with  her  as  he  had 
vowed." 

It  is  recorded  that  it  became  a  custom  of  young  Jew- 
ish girls  to  go  every  year  for  some  days  to  her  grave 
"  to  sing  of  the  daughter  of  Jephtha."  This  prevailing 
custom  of  the  Jews  to  dedicate  to  dear  departed  ones 
"songs  of  lamentation,''  shows  a  deep  sense  of  grati- 
tude and  a  reverential  spirit. 


74  THE   JEWISH   WOMAN. 

Hannah,  the  wife  of  Elkanah,  presents  a  similar 
character  of  submission  and  love  for  God.  She  is  un- 
happy, though  tenderly  loved  by  her  husband.  The 
grief  of  Jewish  women  weighs  her  down  ;  she  is  child- 
less. The  gentle  woman  quietly  bears  her  misfortune, 
yet  the  husband  becomes  aware  of  her  secret  tears. 
"  Hannah,  why  wilt  thou  weep?  Why  wilt  thou  not 
eat  ?  Why  should  thy  heart  be  so  grieved  ?  Am  I  not 
better  to  thee  than  ten  sons?  "  A  kind  word,  indeed. 
But  the  greater  the  kindness  of  the  husband,  the  deeper 
the  grief  of  Hannah  that  she  does  not  bring  to  him  the 
blessing  of  children. 

The  most  amiable  qualities  of  human  nature,  the 
tenderest  connubial  love,  finds  expression  in  this  de- 
voted couple.  Once,  as  at  a  certain  time  they  went  to 
Shiloh,  to  bring  their  yearly  offering  to  the  Lord  in 
the  temple,  Hannah's  long  concealed  grief  broke  forth. 
She  wept  bitterly  while  her  lips  moved  in  silent,  fer- 
vent prayer,  and  she  made  a  vow :  "  Lord  of  hosts,  if 
Thou  wilt  look  upon  the  affliction  of  Thy  hand-maid 
and  remember  me  to  give  me  a  male  child,  then  will  I 
give  him  unto  the  Lord  all  the  days  of  his  life,  and  no 
razor  shall  come  upon  his  head.* 

God  grants  her  desire.  A  son  is  given  unto  her, 
and  after  she  has  weaned  the  child,  she  brings  him, 
faithful  to  her  vow,  to  the  Temple  of  Shiloh,  that  he 
should  there  serve  the  Lord. 

Her  glorious  prayer  of  thanks  contains  many  sen- 
tences which  later  on,  somewhat  altered,  found  a  place 
in  the  New  Testament:  "  The  bow  of  the  mighty  is 
broken,   and    those  that    stumbled    are  girded    with 


*  That  is,  he  should  be  consecrated  to  the  Lord.  Mark  the 
independence  of  the  Jewess  with  which  she  determines  the 
future  of  her  son. 


WOMEN    OF    THE    BIBEE.  75 

strength."  "  The  Lord  killeth,  and  niaketh  alive  ;  He 
bringeth  down  to  the  grave,  and  bringeth  up.  He 
raiseth  up  out  of  the  dust  the  poor,  He  lifteth  up  the 
needy,  to  set  them  among  the  nobles,  and  He  assigneth 
them  the  throne  of  glory.  He  ever  guardeth  tne  feet 
of  the  pious  ones,  and  the  wicked  ones  shall  be  made 
silent  in  darkness ;  for  not  by  strength  can  man  pre- 
vail." 

Every  year  Hannah  came  up  with  her  husband  to 
offer  her  sacrifice,  and  at  the  same  time  she  brought  to 
her  boy  Samuel  a  little  overcoat.  She  had  three  sons 
and  two  daughters  besides  Samuel. 

Abigail,  the  wife  of  Nabal,  must  not  be  omitted  in 
this  series  of  prominent  Biblical  women.  David  asks 
of  rich  but  mean  Nabal,  who  celebrates  a  feast,  for 
some  food  for  his  exhausted  men,  which  request  Nabal 
insultingly  refuses.  David  determines  to  take  revenge 
for  the  insult ;  a  faithful  servant,  however,  informs 
Abigail  of  his  intention.  She  at  once  sends  rich  pres- 
ents to  David,  and  she  herself  goes  to  meet  him.  She 
addresses  him  fearlessly,  and  yet  so  modestly,  that 
David  answers  her:  "  Blessed  be  the  L,ord,  the  God  of 
Israel,  who  sent  thee  this  day  to  meet  me,  and  blessed 
be  thy  intelligence,  and  blessed  be  thou,  who  has  pre- 
vented me  this  day  from  coming  unto  blood-guiltiness." 

The  further  one  proceeds  reading  the  Bible,  the 
more  one  becomes  aware  of  the  candor  of  the  scribes ; 
they  never  palliate,  but  give  the  simple  facts. 

This  is  seen  very  obviously  in  the  narrative  about 
Ruth.  The  heroine  of  this  lovely  idyll  is  a  Moabitish 
woman.  The  intermarriage  with  the  daughters  of 
Moab  was  not  expressly  interdicted  to  the  Jews.  Ruth 
became  the  daughter-in-law  of  Naomi,  who  had  come 


y6  THE    JEWISH    WOMAN. 

to  Moab  with  her  husband  and  two  sons  during  a  fam- 
ine in  tl  e  land  of  Judea. 

After  years  of  sojourning  there,  her  husband  and 
both  the  sons  died,  and  she  longed  to  return  home  to 
Judea.  The  two  young  wives  accompany  her,  but  at 
the  border  she  tries  to  persuade  them  to  remain  with 
their  people.  "  Go,  return  each  one  to  her  mother's 
house ;  may  the  Lord  deal  kindly  with  you,  as  ye  have 
dealt  with  the  dead  and  with  me.  May  the  Lord  grant 
unto  you  that  ye  may  find  rest,  each  one  in  the  house 
of  her  husband." 

Both  of  them  lovingly  refuse  to  go,  but  she  persists. 
"  Turn  back,  my  daughters — even  if  I  will  miss  you — 
but  the  Eternal  will  be  with  me."  Orpah  returns,  but 
Ruth  does  not  leave  her. 

Ruth's  surpassingly  tender  words  are  an  everlasting 
testimony  of  faithful  devotion:  "  Urge  me  not  to  leave 
thee,  to  return  from  following  thee ;  for  whither  thou 
goest,  zvill  I  go,  and  where  thou  lodgesl,  will  I  lodge  ; 
thy  people  shall  be  my  people,  and  thy  God  my  God. 
Where  thou  diest,  will  I  die,  and  there  will  I  be  buried ; 
may  the  Lord  do  so  to  me,  and  may  He  so  continue, 
if  aught  but  death  shall  part  me  from  thee." 

Ruth  and  Naomi  are  so  destitute  that  Ruth  has  to 
take  advantage  of  the  privilege  of  the  Jewish  poor  to 
glean  in  the  fields  what  is  left  for  them  there  after  the 
harvest.  She  brings  home  to  her  mother-in-law  the 
gleanings,  as  well  as  part  of  the  food  which  she  re- 
ceived in  the  field  of  Boaz. 

A  book  could  be  written  about  the  delicate  psycho- 
logical traits  manifested  by  these  three  so  different 
characters,  Boaz,  Ruth  and  Naomi,  in  their  relations  to 
each  other.     Naomi,  truly  great  in  her  uprightness  of 


WOMEN    OF    THE    BIBLE.  J? 

thought  and  of  dealing,  is  convinced  that  the  noble, 
virtuous  Boaz  and  her  beloved  Ruth,  if  they  were 
united,  would  become  a  blessed  and  blessing-bestow- 
ing couple.  The  wish  of  her  heart  is  realized.  Ruth 
becomes  the  wife  of  Boaz  and  the  foremother  of  King 
David.  At  the  birth  of  their  first  son,  the  women  of 
Bethlehem  hasten  to  Naomi  to  wish  her  joy :  "  She 
who  is  better  to  thee  than  seven  sons,  has  born  a  son  ! 
He  will  be  unto  thee  one  who  refresheth  thy  soul  and 
nourisheth  thy  old  age.  Blessed  be  the  Lord,  who 
hath  not  allowed  to  be  wanting  unto  thee  a  kinsman 
this  day;  blessed  be  the  name  of  the  Lord  forever- 
more!  " 

"Blessed  be  the  name  of  the  Lord  for evermore  /" 
This  ever-recurring  praising  and  calling  to  the  Lord, 
and  this  continual  thinking  of  the  Eternal,  this  refer- 
ring to  Him  the  great  and  the  small,  the  joyful  and  the 
sorrowful  events,  this  is  a  characteristic  trait  of  Biblical 
woman — nay,  of  all  the  Jeivish  people.  This  trait  can 
be  traced  from  the  earliest  times  up  into  our  own 
period,  for  it  is  still  found  in  God-fearing  Jewish  fam- 
ilies. 


CHAPTER  VI. 


JEWISH    QUEENS. 

WOMEN  who  swayed  the  sceptre  often  displayed 
a  wonderful  power  of  personality.  They  gave 
proof  of  a  will-power  and  dignity,  an  energy  and  ac- 
tivity, which  many  a  man  might  have  envied. 

Still,  sovereigns  are  enabled  to  govern  only  in  so  far 
as  their  intellect  and  mind  are  developed  and  culti- 
tivated ;  without  self-knowledge,  or  any  knowledge  of 
the  means  by  which  to  exert  a  beneficial  influence  on 
the  destiny  of  nations,  they  can  but  rule,  rule  justly 
or  unjustly,  according  to  their  unrestrained  passions. 
The  Bible,  however,  teaches  the  solemn  lesson :  In- 
justice, by  whomsoever  committed,  is  an  offense  pun- 
ished by  Jehovah.  Amos,  the  prophet,  declares  in  the 
name  of  Jehovah  right  is  right  everywhere,  wrong 
always  wrong,  even  though  perpetrated  against  Israel's 
worst  enemies.  "  Let  justice  roll  along  like  water, 
and  righteousness  like  a  mighty  stream."  (Amos  5  :  24.) 

In  the  first  Book  of  Kings  we  find  an  awe-inspiring 
instance  of  Jehovah's  punishment  of  atrocious  injus- 
tice committed  on  the  throne  :  "  Ahab,  the  King  over 
Israel,  did  what  is  evil  in  the  eyes  of  the  Lord.  And 
it  came  to  pass,  as  if  it  had  been  too  light  a  thing 
for  him  to  walk  in  the  sins  of  Jeroboam,  the  son  of 
Neboth,  that  he  took  for  a  wife  Jezebel,  the  daughter  of 
78 


JEWISH   QUEENS.  79 

Ethbaal,   the    King  of  the  Zidonians,  and   went   and 
served  Baal,  and  worshiped  him." 

Jezebel,  the  Phoenician  princess,  although  wedded  to 
the  King  of  Israel,  never  became  a  Jewess,  but  even 
introduced  the  worship  of  Baal  in  the  dominion  of  her 
husband.  Ahab  himself  built  a  Baal's  temple,  and 
in  it  erected  an  altar  to  this  idol. 

Not  satisfied  with  this,  Jezebel  stained  her  hands  with 
the  blood  of  the  prophets,  who  remained  faithful  to 
Jehovah.  She  even  stretched  out  her  hand  against 
Elijah,  who,  however,  was  wonderfully  saved. 

Jezebel's  wickedness  of  heart  was  fully  displayed  in 
the  grossly  vile  murder  of  Naboth,  who  was  not  will- 
ing to  part  with  the  vineyard,  the  inheritance  of  his 
fathers,  which  Ahab  desired  for  an  herb  garden. 

Jezebel  misused  her  royal  power,  employed  false  wit- 
nesses, and  had  the  innocent  Naboth  stoned  to  satisfy 
the  whim  of  her  husband. 

One  is  forced  to  admire  the  impartiality  of  the 
scribes,  who,  without  palliating,  relate  all  the  facts  as 
they  transpired. 

Jezebel's  horrid  deeds  kindled  the  wrath  of  the  Eter- 
nal, and  His  just  retribution  is  manifested  by  her  ig- 
nominious death.  "And  they  went  to  bury  her,  but 
they  found  nothing  of  her  but  the  skull,  and  the  feet, 
and  the  palms  of  the  hands,  for  in  the  fields  of  Jezreel 
the  dogs  ate  the  flesh  of  Jezebel."  This  was  her  end, 
an  awful  memento  mori  for  all  those  who  abuse  imperial 
power. 

The  strange  narrative  of  Esther,  so  "  beautiful  of 
form  and  handsome  of  appearance,"  who  was  made 
Queen  after  the  banishment  of  the  dignified  and  modest 
Vashti  by  despotic  Ahasuerus  (others  say  Xerxes,  or 


So  THE    JEWISH    WOMAN. 

Artaxerxes  Longimanus),  is  well-nigh  too  nnhistorical 
to  deserve  special  mention. 

Interesting  are  the  various  attempts  to  prove  that 
this  is  not  at  all  a  Jewish  script.  Firstly  on  account 
of  the  fact  that  the  incident  of  slaying  a  multitude  of 
men  with  their  wives  and  children  is  wholly  un-Jew- 
ish,  and,  furthermore,  because  in  the  whole  Book  of 
Esther  there  is  not  once  mentioned  the  name  of  God. 
The  last  fact  is  indeed  convincing  that  the  author  was 
no  Jew.* 

After  the  ghastly  death  of  Jezebel,  the  "Brunhild  of 
the  Bible,"  as  a  modern  author  calls  her,  there  is  for  a 
long  time  no  mention  of  any  Jewish  queen.  Many  of 
the  passages  are  obscure  and  legendary.  A  number 
of  kings  of  very  doubtful  merit  succeeded  one  another, 
under  whose  reign  idolatry  and  immorality  became 
more  and  more  prevalent. 

At  last  the  name  of  Athaliah  occurs.  She  was  the 
mother  of  Ahaziah,  of  whom  it  is  written:  "Also 
he  walked  in  the  ways  of  the  house  of  Ahab,  for  his 
mother  was  his  counselor  to  act  wickedly."  (II.  Chron. 
22:  3.) 

After  Ahaziah  was  slain  by  Jehu,  and  Athaliah 
saw  that  her  son  was  dead,  "she  arose  and  destroyed 


-::'Zunz,  in  his  collection  of  essays,  says:  "All  difficulties 
disappear  if  one  accedes  to  the  theory  of  the  Persian  origin  of 
the  Purim  Feast,  and  considers  the  narrative  a  poetical  crea- 
tion. The  Persians  celebrated  a  feast  in  the  seventh  month, 
at  which  occasion  presents  were  sent  around,  and  the  poor 
richly  remembered.  The  Jews,  sojourning  for  a  long  period 
in  these  countries,  became  used  to  the  custom,  as  is  even  now 
the  case  in  Germany  with  the  presents  on  Christmas.  The 
Elders,  who  could  not  abolish  the  custom,  took  care  to  pro- 
vide a  Jewish  origin  for  the  feast  by  the  story  of  Esther. 


JEWISH    QUEENS.  8l 

all  the  seed  royal."     That  is  all  that  history  records 
of  her  reign. 

Also  to  her  was  meted  out  just  retribution.  By  vio- 
lence she  ascended  the  throne,  and  by  violence  she 
lost  throne  and  life. 

One  son  of  Ahaziah,  a  young  boy,  had  been  se- 
cretly saved,  and  was  proclaimed  king  in  the  sixth 
year  of  her  reign,  and  she  was  executed  by  the  op- 
posing faction. 

Also  under  the  new  king,  and  his  descendants,  irre- 
ligion  and  depravity  steadily  increased.  The  most 
remarkable  phenomenon  of  these  times  of  demorali- 
zation is  the  advent  of  the  prophets,  among  whom  also 
a  woman,  the  prophetess  Hulda,  acquired  great  au- 
thority, and  whose  counsel  was  sought  in  important 
questions. 

During  the  period  of  Jewish  wars  against  their  op- 
pressors, until  the  time  of  their  independence,  we  find 
no  names  of  women  mentioned,  although  there  were 
thousands  who  gave  proof  of  that  wonderful  hero- 
ism, that  strong  and  fervid  patriotism  of  the  Jews,  of 
which  later  on  will  be  spoken. 

John  Hyrcanos,  a  noble  and  God-fearing  sover- 
eign, bequeathed  to  his  wife,  (name  unknown),  his 
entire  authority;  he  "left  her  to  be  mistress  of 
all."  This  proves,  very  forcibly,  in  what  high  esteem 
she  must  have  been  held  by  Hyrcanos  as  well  as  by 
the  people.  Aristobolus,  her  ambitious  son,  however, 
is  said  to  have  committed  the  monstrously  barbaric 
act  of  casting  her  into  prison,  where  she  died  from 
hunger. 

"  However,  this  appears  to  be  an  invention.     If  this 
had  been  true,  why  should  he  have  not  disposed  in 
6 


82  THE   JEWISH   WOMAN. 

a  similar  manner  of  his  brothers?" — Isaac  M.  Wise, 
"  History  of  the  Hebrew  Second  Commonwealth." 

Salome,  the  wife  of  Aristobolus,  must  have  been  his 
superior  in  every  respect.  After  his  death  she  did  not 
retain  the  regal  power  for  herself,  but  released  the 
three  brothers  of  her  dead  husband,  who  had  been  im- 
prisoned by  him,  and  proclaimed  one  of  them,  Alex- 
ander Jannaeus,  king. 

Alexander  Jannaeus  married  Salome,  as  the  Law  of 
Moses  ordained,  and  reigned  successfully  for  twenty- 
seven  years,  securing  peace  by  severe  measures.  A 
mortal  sickness  befalling  him,  he  summoned  his  wife 
to  his  bedside,  and  gave  her  such  advice  as  would 
secure  the  kingdom  to  her,  although  she  had  two 
grown-up  sons.  She  must  have  been  a  judicious, 
God-fearing  woman,  for  she  succeeded  in  maintain- 
ing peace  among  the  sorely-tried  subjects,  and  in 
gaining  the  friendship  and  assistance  of  the  Phari- 
sees, who  had  obtained  a  powerful  ascendenc)^. 

Herod,  the  son  of  Antipater,  a  convert  to  Judaism, 
who  later  on  won  great  renown,  was  born  in  the  sev- 
enth year  of  her  administration. 

Salome,  who  assumed  the  name  of  Alexandra,  kept 
the  kingdom  free  from  invasions  of  enemies,  and  her 
subjects  enjoyed  prosperity  and  peace.  She  died  at 
the  age  of  seventy-three  years,  at  a  time  when  her 
wisdom  was  most  needed  by  her  country.  The  elders 
of  the  nation  came  to  seek  her  counsel  even  on  her 
death-bed. 

The  difficulty  in  question  was,  that  her  elder  son 
and  rightful  heir  to  the  throne,  Hyrcanos,  was  com- 
pletely deficient  in  all  the  qualities  required  by  a  suc- 
cessful ruler,  while  Aristobolus,  the  younger  but  more 


JEWISH    QUEENS.  83 

energetic  brother,  had  stolen  away  from  Jerusalem, 
and  had  secretly  secured  the  allegiance  of  his  friends 
in  the  different  fortresses. 

Amid  this  confusion  Alexandra  died.  The  perni- 
cious quarrels  of  the  brothers,  their  appeal  and  final 
subjection  to  Rome,  destroyed  all  bonds  of  peace  and 
allegiance  which  womanly  precaution  had  secured  by 
years  of  patient  endeavor. 

After  Roman  minions  had  poisoned  Aristobolus, 
had  put  to  death  his  son,  Alexander,  and  after  they 
had  perpetrated  other  atrocities,  Herod  was  pro- 
claimed King  of  Judea,  through  the  intervention  of 
Antonius  and  Octavius,  of  the  Roman  Senate. 

Herod  had  no  right  to  this  title,  for  he  was  a  for 
eigner,  and  a  very  doubtful  proselyte,  as  he  showed 
by  his  deeds.  He  united  himself,  by  an  act  of  policy, 
with  Mariamne,  the  youthful  representative  of  the 
Asmonseans.  Mariamne  could  not  have  been  more 
than  fourteen  or  fifteen  years  old  when  she  became 
the  wife  of  Herod,  whose  sister,  Salome,  bore  her  a 
deadly  hatred. 

The  fate  of  the  beautiful  and  lovely  daughter  of 
Alexander  is,  indeed,  of  utmost  pathos  and  tragic. 
From  the  poet  Chalderon  to  the  keen-witted  Vol- 
taire, and  passionate  Hebbel,  her  touching  relations 
to  Herod  have  been  effectively  dramatized. 

During  the  siege  of  Jerusalem  Herod  returned  to 
Samaria  to  wed  Mariamne,  four  years  after  their  be- 
trothal. 

It  was  ambition,  as  much  as  love,  which  induced 
Herod  to  seek  this  marriage.  Forced  to  go  to  Rome 
without  his  wife,  Herod  invested  his  uncle,  Joseph, 
with  the  power  of  command,  and   at   the  same  time 


84  the  Jewish  woman. 

gave  him  the  secret  order  to  slay  Mariarnne  instantly, 
if  he  should  be  condemned  to  death  by  Anthony. 

The  reason  that  Herod  gave  for  this  cruelty  was, 
that  he  loved  Mariarnne  so  intensely  that  he  could 
not  bear  the  thought  of  her  becoming  the  wife  of  an- 
other man  after  his  death.  Besides  this  given  reason, 
however,  there  was  another  one,  not  revealed  by  Her- 
od's words,  but  by  his  deeds — he  could  not  bear  the 
thought  that  the  Asmonseans  should  regain  their  legal 
inheritance,  in  case  of  his  death. 

Joseph,  wishing  to  awaken  a  warmer  interest  in 
Mariarnne  for  her  husband— for  her  affection  had  died 
away  since  her  brother's  murder — intrusted  to  her  the 
command  he  had  received  from  Herod  at  his  parting, 
in  order  to  prove  to  her  how  deep  a  love  he  bore  for 
her. 

What  must  the  young  queen  have  felt  at  the  revela- 
tion of  the  cruel  selfishness  of  her  husband ! 

Salome,  the  sister  of  Herod,  and  the  bitter  enemy  of 
his  wife,  met  Herod  on  his  return  to  Judea,  and  charged 
Mariarnne  and  Joseph  with  dishonorable  relations.  She, 
the  unbeloved  and  neglected  princess,  sought  to  re- 
venge herself  on  her,  who  was  honored  and  cherished 
by  everyone,  who,  as  if  by  a  charm,  won  all  hearts. 

Mariamue's  purity  and  truthfulness,  however,  had 
impressed  Herod  so  deeply  that  with  him  her  word 
outweighed  the  accusation  of  Salome,  and  he  asked 
Mariamne's  pardon  for  his  suspicion.  Touched  by  his 
confidence,  she,  in  the  same  confiding  spirit,  appealed 
to  him  whether  the  command  to  slay  her,  in  case  of  his 
execution  by  the  Romans,  was  a  just  one.  Herod,  in- 
furiated by  her  question,  which  seemed  to  imply  an 
understanding   with  Joseph,  rushed  at   her   with   his 


JEWISH   QUEENS.  85 

drawn  sword,  but  her  calmness  and  beauty  disarmed 
him.  Joseph,  however,  was  executed  without  even  a 
trial. 

Five  years  later  Herod  went  on  another  expedition, 
and  again  he  gave  the  cruel  command  to  his  treasurer 
that  in  case  of  his  death,  not  only  Mariamne,  but  also 
her  mother,  Alexandra,  should  be  executed.  As  on 
the  previous  occasion,  Sohemus,  the  treasurer,  dis- 
closed the  barbarous  command  to  Mariamne. 

On  Herod's  return  he  was  received  by  Mariamne 
with  coldness.  After  all  that  had  passed,  how  could 
she  receive  him  differently?  She  was  too  noble- 
minded  to  stoop  to  deceit;  she,  a  true  Asmonaean, 
could  not  dissemble,  even  in  the  face  of  the  danger  of 
death. 

Herod,  enraged  at  her  indifference,  and  incited  by 
the  scheming  Salome,  who  again  accused  Mariamne  of 
dishonorable  conduct,  at  once  ordered  the  execution 
of  Sohemus.  Mariamne  was  summoned  before  a  tri- 
bunal, which,  on  false  accusations,  proffered  by  false 
witnesses,  condemned  her  for  attempting  the  life  of 
Herod  by  poison. 

Mariamne  met  her  death  with  quiet  dignity,  sur- 
rounded by  a  vast  multitude  of  people,  who,  in  awed 
silence,  pitied  her  youth  and  surpassing  beauty.  She 
was  twenty-five  years  old  when  she  was  executed. 

Even  Josephus,  who  does  not  render  full  justice  to 
her  character,  is  forced  to  say :  "  And  thus  died  Mari- 
amne, a  woman  of  excellent  character,  both  for  chastity 
and  greatness  of  soul." 

After  years  of  machinations  and  intrigues  of  the 
scheming  Salome,  Mariamne's  two  sons,  Alexander  and 
Aristobulus,  "  noble  in  mind  and  handsome  in  appear- 


86  THE    JEWISH    WOMAN. 

ance,"  had  to  share  the  fearful  fate  of  their  unhappy- 
mother. 

Thus  ended  the  last  scions  of  an  illustrious  family, 
who  had  given  a  series  of  righteous  and  renowned 
rulers  to  the  people  of  Israel.  Herod's  tyrannical 
cruelty,  bordering  on  insanity,  is  well  known.  To 
him  was  imputed  the  so-called  "  Bethlehemic  "  child- 
slaughter.  Under  his  disastrous  government  the  peo- 
ple grew  more  and  more  disheartened,  and  the  teach- 
ers and  leaders  became  dejected. 

In  order  to  be  able  to  take  for  second  wife  Mariamne, 
the  daughter  of  the  priest,  Simon  ben  Boeth,  Herod, 
with  self-assumed  power,  deprived  the  high-priest, 
Joshua,  of  his  office,  and  gave  it  to  Simon.  By  this 
arbitrary  proceeding  he  divested  high-priesthood  of  all 
its  dignity  and  inviolableness.  Out  of  the  ensuing 
confusion  of  opinions,  three  different  factions  gradu- 
ally formed.  One  of  them,  the  Pharisees,  faithfully 
adhered  to  the  teachings  of  Judaism,  Hillel  presiding 
over  their  schools.  He  advanced  the  old  Jewish 
maxim,  "Love  thy  neighbor  as  thyself.''''  The  Sad- 
ducees  formed  the  second  party ;  they  endeavored  to 
reestablish  the  independence  of  the  Jewish  state ;  out 
of  the  third  party,  the  Essenes,  came  forth  Jesus  of 
Nazareth,  who  sought  to  fuse  new  ideas  with  the  old 
Jewish  laws. 

After  the  Asmonaeans,  among  whom  are  found 
some  of  the  most  estimable  and  lovely  female  charac- 
ters, the  group  of  Herodotians  appear.  Besides  the 
intriguing  Salome,  there  are  mentioned  Glaphyra,  the 
daughter  of  King  Archelaus,  of  Cappadocia,  who  was 
wedded  to  the  ill-fated  Alexander ;  and  the  daughter  of 
Salome,  Bernice,  the  wife  of  young  Aristobulus.  Besides 


JEWISH   QUEENS.  87 

these,  Herodias,  Drusilla,  and  another  Salome  (the 
dancer),  are  named.  All  of  these  sovereigns  show  the 
influence  of  the  Greco-Roman  licentiousness  and  de- 
pravity more  or  less  in  their  deeds. 

The  last  Jewish  queen,  Cypros,  was  the  faithful,  up- 
right wife  of  the  prodigal,  inconsiderate  Herod  Agrippa. 
Courageously  she  stood  by  him  in  his  various  exigen- 
cies, and  at  last  had  the  satisfaction  of  seeing  him 
honored  and  beloved  by  the  people. 

Strange  and  changeful  as  was  Agrippa's  life,  so 
singular  was  also  his  death.  At  a  national  festival, 
where  he  appeared  in  a  mantle  entirely  embroidered 
with  silver,  he  suddenly  perceived  an  owl  hovering 
above  him;  and  remembering  a  prediction,  he  became 
so  frightened  that  he  fell  sick,  and  within  five  days 
died.  He  left,  besides  a  son  seventeen  years  old,  three 
daughters,  Bernice,  Mariamne  and  Drusilla. 

Roman  satirists  and  historians  speak  slightingly  of 
these  Jewish  princesses.  The  cause  of  their  dislike 
was  the  fact  that  they  were  Jewesses. 

"  A  glance  over  the  appendix  of  the  fifth  book  of 
Tacitus's  history  will  show  the  unfavorable  light  in 
which  the  Romans  were  accustomed  to  regard  the  be- 
lief, customs  and  ordinances  of  Judaism ;  and,  there- 
fore, it  is  more  than  likely  that  the  very  fact  of  Ber- 
nice's  being  a  Jewish  woman,  unusually  beautiful  and 
gifted,  admired  by  Vespasian,  and  actually  beloved  and 
nearly  wedded  by  Titus,  should  have  excited  the  ex- 
treme jealousy  of  the  Romans ;  from  such  a  predisposi- 
tion, calumny  and  suspicion,  however  base  and  un- 
founded, are  sure  to  proceed. 

"  Josephus,  whose  history  favors  the  Romans,  and 
who  adopts  their  views  as  much  as  possible,  of  course 


88  THE    JEWISH   WOMAN. 

brings  forward  the  same  reproaches,  which,  however, 
he  never  attempts  to  prove." — G.  Aguilar. 

With  the  end  of  Agrippa  the  end  of  the  Jewish" 
kingdom  was  at  hand.  For  a  short  time  Judea  re- 
mained a  Roman  province,  but  this  short  intermission 
was  soon  followed  by  its  entire  destruction. 

Jost,  in  his  "  History  of  Judaism,"  gives  a  graphical 
picture  of  this  period :  "  The  curtain  had  dropped;  the 
scene  of  those  memorable  events  which  glorify  the 
last  days  of  Jerusalem — this  scene  had  been  destroyed, 
the  whole  land  was  covered  with  ruins.  The  banner- 
bearers  of  religion  had  fallen  by  the  sword ;  the  pris- 
oners were  either  driven  into  the  arena,  a  prey  for 
wild  beasts,  or  sold  into  servitude.  Fugitives  sought 
security  and  shelter  in  distant  lands.  The  dwelling 
places  of  the  people,  who,  for  the  sake  of  their  sacred 
trust,  had  entered  the  lists  against  the  mightiest  among 
the  nations,  offered  the  sad  spectacle  of  desolation — 
widows  and  orphans,  without  protectors,  vainly  seek- 
ing for  bread,  weaklings  whom  war  had  disregardingly 
passed  by,  acres  unploughed,  plantations  neglected, 
produce  of  the  soil  a  spoil  of  wild  hordes  overrunning 
the  desolated  fields.  What  hope  was  left  there  ?  What 
remained  for  the  despairing  few,  for  the  rest  of  the 
fearfully  tried  people,  bu':  to  subject  themselves  to 
the  victor,  to  renounce  ad  independence,  and  without 
power  to  resist  the  disintegrating  influences,  gradually 
to  pass  away? 

"  The  effect,  however,  was  a  different  one ;  an  entirely 
opposed  one.  The  weapons  of  the  enemy  had  sub- 
dued the  insurrection,  but  not  the  spirit  which  ani- 
mated it.  The  victors  had  devastated  the  land,  de- 
stroyed the  wealth,  cut  off  all  means  of  subsistence, 


JEWISH    QUEENS.  89 

crushed  and  dispersed  the  combatants,  but  in  the  weak 
few  who  escaped — in  them  lived  on  unshaken  hope; 
hope,  the  constant  companion  and  consolation  of 
Israel.  The  Romans  had  fought  the  Jews  who  had 
opposed  their  might,  but  not  their  Judaism. 

"Jewish  communities  still  existed,  which  did  not  pro- 
voke persecution ;  there  remained  quiet  inhabitants 
who  gave  no  cause  for  suspicion,  and  from  the  scholars 
who  naturally  looked  unfavorably  on  war;  from  them 
only  a  quieting  influence  on  the  minds  could  be  ex- 
pected. Religion  revived.'''  Yea,  it  gained  adherents 
in  distant  countries.  Jews  had  settled  in  Adiabene, 
a  kingdom  in  Assyria,  and  the  Queen,  Helena,  ac- 
cepted their  faith.  Izates,  her  son,  had  been  educated 
at  the  Court  of  Abenering,  King  of  Characene,  and 
there,  by  a  strange  coincidence,  turned  a  convert  to 
Judaism  at  the  same  time.  Both  remained  zealous 
adherents  to  the  faith  of  the  Only  God. 

Helena  journeyed  to  Jerusalem  to  worship  at  the 
holy  shrine,  though  a  famine  was  raging  there.  She 
and  her  son  relieved  the  suffering  in  Jerusalem,  as 
much  as  it  was  in  their  powers.  They  distributed 
large  quantities  of  corn,  dried  figs  and  money.  They 
reigned  twenty-four  years  in  peace  and  security,  always 
intent  on  the  welfare  of  the  people. 

After  the  death  of  Helena  and  of  her  son,  Izates,, 
their  remains  were  transported,  according  to  their 
wish,  to  Jerusalem,  and  there  interred.  Their  succes- 
sors also  embraced  Judaism. 

Empress  Poppea  was  likewise  kindly  inclined  to- 
wards the  Jews,  and  tried  to  palliate  the  injustice  in- 
flicted on  them.     Aures  Damia,  who  was  honored  by 


9<D  THE   JEWISH   WOMAN. 

the  title    "  Cahena "   (Priestess),   was  the  Queen  of  a 

Jewish  tribe  on  the  African  coast.  She  fought  cour- 
ts 
ageously  at  the  head  of  her  army  against  an  over- 
whelming enemy.  Judith,  a  Queen  of  the  Fellahs, 
made  Judaism  the  national  religion.  Her  dynasty 
reigned  up  to  the  tenth  century,  at  which  time  Chris- 
tianity was  enforced  in  her  realm  by  the  Crusaders. 

All  the  foregoing  facts  go  to  prove  that  "the  woman 
of  Israel  enjoyed  a  temporal  power  and  privileges 
peculiarly  her  own,  and  that  she  was  debarred  in  not  a 
single  instance  of  the  spiritual  privileges  and  solemn 
responsibilities  which  had  been  bestowed  upon  her  by 
the  law  of  God." —  G.  Agui/ar.  Some  of  the  last 
princesses  of  the  Idumaean  line,  who  never  faithfully 
followed  the  laws  of  Jehovah,  but  remained  addicted  to 
idolatrous  customs,  show  in  their  character  how  wom- 
an's nature,  if  not  controlled  by  self-criticism,  turns  to 
extremes.  With  them  the  inborn  womanly  gentle- 
ness changed  into  cruelty,  humility  into  haughtiness, 
modesty  into  frivolity. 

The  peculiar  inmost  nature  of  woman  is  liable  to 
become  perverted  by  a  station  of  power  and  publicity, 
if  her  easily  excitable  sensibilities  are  not  subdued  by 
the  harmonious  education  of  mind  and  heart,  if  she 
does  not  learn  self-control. 

However,  if  some  women  became  presumptuous  in 
fortune,  others  showed  their  true  nobility  in  trials. 

We  will  learn  in  the  following  chapters  that  Jewish 
woman  proved  an  elevation  of  mind  and  greatness  of 
soul  in  affliction  and  calamities,  before  which  every 
other  heroism  fades. 


CHAPTER  VII. 

IN    THE    DARK    MIDDLE    AGES. 

"  My  mother's  sons  were  angry  with  me." 

So/omon's  Song. 

JERUSALEM  had  been  destroyed.  The  temple 
lay  in  ashes.  The  city  was  leveled  to  the  ground. 
i.ioo.ooo  Israelites  perished  during  the  siege; 
97,000  languished  in  Roman  captivity;  2,000,  despair- 
ing, committed  suicide  ;  nearly  3,000  were  cast  as  prey 
to  wild  beasts,  or  burnt  for  the  amusement  of  the 
public ;  and  230,000  fell  in  other  places  as  victims  of 
this  war.  The  remaining  few,  who  dared  to  cling  to 
the  belief  in  the  One  and  Only  God,  were  threatened 
constantly  with  death. 

Strange  that  the  heroism  of  the  one,  the  inhuman 
bloodthirst  of  the  other,  was  not  finally  exhausted ; 
that  it  continued  .through  centuries,  even  until  our 
age. 

Was  there  ever  written  a  history  of  the  persecu- 
tions of  the  Jews  ?  One  is  led  to  the  belief  that  such 
a  history  could  never  be  completed.  The  writer  could 
not  but  be  overwhelmed  with  shame  and  horror.  The 
compilations  of  the  accounts  are  blood-curdling. 

It  is  related  in  the  Talmud  that  at  the  conquest 
of  the  fortress  Bethar  the  blood  of  the  slain  women 

9i 


92  THE    JEWISH    WOMAN. 

and  children  flowed  like  a  stream  into  the  sea  a  mile 
distant. 

The  dispersed  Jews  found  everywhere  smaller  or 
larger  Jewish  settlements,  for  many  of  their  forefathers 
had  emigrated,  centuries  ago,  on  account  of  persecu- 
tion. The  Jews  became  cosmopolitan.  They  remem- 
bered the  words  of  Jeremiah :  "  Promote  the  welfare 
of  the  city  where  thou  dwelleth."  L,ater  teachers  en- 
joined on  them  to  uphold  the  laws  of  the  land  which 
they  inhabited  as  faithfully  as  their  own  laws.  Al- 
ready during  the  sway  of  the  Romans  Jews  had  set- 
tled in  Cologne.  By  inherited  habits  they  cultivated 
vineyards,  became  farmers  and  craftsmen — only  a  few 
of  them  turned  to  trade.  I.  M.  Schleiden  remarks : 
"  The  Jews  were  farmers  until  the  Christians  deprived 
them  of  their  possessions." 

The  dexterity,  industry  and  quiet  habits  of  the  Jews 
gradually  dispelled  the  prejudice  of  their  enemies,  and 
finally  they  would  have  been  permitted  to  live  in  un- 
disturbed peace  if  now  the  Christians  had  not  arisen 
against  them. 

"All  persecutions  by  the  heathens  and  Mohamme- 
dans were  now  of  rare  occurrence,  and  of  short  dura- 
tion. The  really  atrocious  persecutions  of  the  Jews, 
which  have  now  lasted  800  years,  commenced  only 
wtth  the  Christians." — /.  M.  Schleiden. 

Manslaughter  became  canonically  sanctioned  by  the 
crusades.  More  than  seven  millions  of  men  were  slain, 
"  to  the  glory  of  God,"  and  just  as  many  were  reduced 
to  beggary. 

It  was  the  women  who  encouraged  the  men  fear- 
lessly to  meet  death.  When,  during  the  first  crusade, 
the  Jews  in  Mayence  were  threatened  by  the  rabble 


IN  THE    DARK    MIDDLE  AGES.  93 

with  death,  in  case  they  did  not  submit  to  baptism, 
then  the  wives  with  their  children  assembled,  request- 
ing the  husbands  first  to  slay  them,  and  then  to  com- 
mit suicide. 

Where  the  choice  was  left  to  them  between  death 
and  baptism,  there  thousands  threw  themselves  into 
the  flames,  or  drowned  themselves,  with  the  old  sacred 
exclamation  on  their  lips,  "  The  Lord  is  the  God  of 
Israel,  the  Lord  is  One  !  " 

Suffering  the  most  appalling  cruelties,  the  Jew  and 
the  Jewess  remained  faithful  to  their  God.  The  whole 
contents  of  the  collection  of  "  Poetry  in  the  Synagogue 
During  the  Middle  Ages,"  compiled  by  L.  Zunz,  speaks 
of  their  fear  of  the  L,ord  and  their  fearlessness  of  death. 
Scarcely  had  those  who  survived  recovered  from 
the  horrors  of  the  first  crusade,  when,  already,  the  fore- 
bodings of  the  second  one  could  be  perceived.  Whole 
families  were  slaughtered,  false  accusations  being 
brought  against  them.  Jewish  books  and  scrolls  even 
were  burned.  At  Paris,  besides  the  works  of  Maimo- 
nides,  twelve  hundred  volumes  of  Talmudic  books  and 
commentaries  were  consigned  to  the  flames. 

The  year  1391  was  a  year  of  mourning  for  the  Jews 
of  Spain.  The  inquisition  had  been  established,  and 
Thomas  Torquemado,  a  monk  of  the  order  of  St.  Do- 
minic, was  appointed  chief  inquisitor.  In  a  few  months 
more  than  ten  thousand  human  beings  fell  victims  to 
fierce  fanaticism.  The  clergy,  which  exercised  a  great 
influence,  roused  the  prejudice  of  the  people  against 
the  Jews.  The  kings  became  imbued  with  the  same 
fanatic  spirit,  and  favored  the  conversion  of  Jews,  and 
still  more  so  the  confiscation  of  the  possessions  of  the 
unconverted  ones. 


94  THE    JEWISH    WOMAN. 

In  order  to  save  life  some  Jews  submitted  to  bap- 
tism, but  remained  Jews  at  heart.  These  converts 
were  called  Marannos.  As  they  were  prosperous,  they 
roused  the  envy  of  the  populace,  and  never  were  safe 
from  the  spies  of  the  fearful  inquisition. 

Finally,  in  the  year  1492,  the  Jews  were  expelled 
from  Spain.  It  was  left  to  their  choice  either  to  ac- 
cept Christianity  or  to  become  exiles. 

Ferdinand  and  Queen  Isabella  made  good  use  of  the 
Jews  as  long  as  they  needed  them,  then  they  offered 
them  the  alternative  of  baptism  or  death  ;  at  last,  after 
having  deprived  them  of  their  possessions,  they  drove 
them  into  exile.  But  with  the  expulsion  of  these 
thrifty  and  industrious  people  the  resources  of  the 
land  were  diminished  and  it  became  destitute.  The 
impartial  historian,  I.  M.  Schleiden,  writes :  "  The 
exclusive  managers  of  the  persecutions  of  the  Jews 
were  the  bishops.  They,  among  the  Christians,  proved 
to  be  the  incarnation  of  ignorance  and  licentiousness. 
With  few  exceptions,  they  spent  their  lives  in  idleness 
and  revelry.  For  this  they  needed  money,  much  money. 
As  far  as  it  was  feasible  this  was  procured  by  taxes 
and  begging  for  the  church.  But  their  own  congrega- 
tions had  to  be  somewhat  spared,  so  they  turned  to  the 
heretic  Jews,  whom  they  found  convenient,  defenseless 
objects  for  plunder.  That  this  was  the  real  motive  and 
object  of  the  persecutions  of  the  Jews  is  proven  by  the 
decrees  of  the  councils,  by  the  laws,  and  by  the  very 
proceedings.  All  this  was  aggravated  by  envious 
hatred,  provoked  by  the  intellectual  as  well  as  moral 
superiority  of  the  Jews.  Every  Jew  with  whom  they 
came  in  contact  proved  a  confounding  satire  on  their 
ignorance  and  stupidity. 


IN  THE    DARK    MIDDLE  AGES.  95 

"  In  the  frequent  disputations  of  the  clergy  and  the 
Jewish  teachers,  the  former  were  every  time  ignomin- 
iously  worsted. 

"Most  of  the  priests  were  not  even  conversant  with 
the  Bible,  the  knowledge  of  which  had  become  part 
and  parcel  of  the  inner  life  of  the  Jew." 

Bishop  Agobard,  of  L,yons,  complained  "  that  the 
sermons  of  the  Jews  in  their  synagogues  were  pro- 
nounced, even  by  Christians,  as  better  and  more  edify- 
ing than  those  of  the  Christian  priests." 

It  is  well  known  how  the  ridiculous  accusations  of 
the  killing  of  Christian  children,  and  of  poisoning  the 
wells  were  circulated  among  the  populace,  how  they 
were  credited,  and  of  what  endless  misery  they  were 
the  cause.  The  priestly  slaughterers  gradually  became 
aware  that  the  steadfast  adherence  of  the  Jews  to  their 
faith  had  to  be  ascribed,  in  most  cases,  to  the  heroism 
of  Jewish  women.  As  a  consequence,  the  persecution 
of  women  increased.  In  the  year  1501  sixty-seven 
Jewesses  were  burned.  A  number  of  women  drowned 
themselves  in  despair;  in  other  places  they  were  driven 
away.  We  read  repeatedly  of  women  who  sought 
death  in  the  floods. 

Their  prototype  is  Esther,  the  daughter  of  the  magis- 
trate of  a  synagogue,  who,  in  the  eleventh  century, 
with  a  number  of  companions,  all  weighted  down  with 
stones,  threw  themselves  into  the  Moselle.  Nearly 
one  hundred  thousand  women  and  girls  sought  death 
in  this  manner  in  order  that  they  should  not  be  forced 
to  be  faithless  to  the  God  of  Israel,  to  the  One  and 
Only  God. 

A  touching  incident  is  related  which  occurred  in 
those  days.     Some  Rabbis,  sailing  on  the  Mediterranean 


96  THK    JEWISH    WOMAN 

Sea,  fell  into  the  hands  of  pirates.  One  of  them, 
Rabbi  Moses,  was  accompanied  by  his  wife  and  child. 
The  captain  fell  in  love  with  the  Rabbi's  wife,  and 
pursued  her  with  his  attentions. 

Vainly  seeking  to  avoid  his  advances,  she  asked  her 
husband  in  Hebrew  whether  those  who  perish  in  the 
sea  could  hope  for  resurrection?  He  answered  her 
with  the  words  of  the  Bible :  "  The  Lord  hath  said, 
from  Basham  I  will  bring  back,  I  will  bring  back  from 
the  depths  of  the  sea.  "  Without  further  hesitation  she 
threw  herself  into  the  sea  and  was  drowned. 

Esther,  a  Grecian  Jewess,  wife  of  Jacob  Cohen,  met 
a  similar  fate  on  her  flight  from  Italy  in  the  year  1532. 

More  fortunate  was  a  Jewess  by  the  name  of  Maria 
Nunnes  Pereyra.  On  her  flight  from  Holland  she  was 
made  a  captive  by  an  English  ship.  Her  charming 
ways  and  the  dignity  of  her  deportment  made  such  a 
,deep  impression  on  the  owner  of  the  vessel,  who  was 
an  English  duke,  that  he  wooed  her  with  passionate 
eagerness.  He  offered  her  his  hand,  and  although  she 
refused  his  offer,  because  in  order  to  become  his  wife 
she  would  have  had  to  renounce  her  faith,  he  still 
hoped  to  win  her. 

He  remained  near  her  at  their  arrival  in  London, 
and  introduced  her  to  Queen  Elizabeth.  The  Queen 
herself  soon  felt  so  deep  an  interest  in  the  beautiful 
and  highly  educated  Jewess  that  she  asked  her  to 
accept  Christianity  and  to  become  the  wife  of  the  duke. 
The  favor  of  the  Queen  could  not  fail  to  impress  the 
fugitive,  who  needed  protection  in  the  foreign  land; 
nevertheless,  she  remained  faithful  to  the  Eternal,  and 
declined  conversion.  Finally  the  Queen  dismissed  her, 
not  ungraciously,  and  she  went  to  Holland.     In  Am- 


IN  THE    DARK    MIDDLE  AGES.  97 

sterdam  she  gathered  around  herself  a  number  of  faith- 
ful adherents  of  the  Mosaic  law.  This  was  the  begin- 
ning of  the  later-on  large  and  influential  Jewish  com- 
munity.* 

Another  interesting  Jewess  of  superior  attainments 
ought  likewise  to  be  mentioned  here:  Donna  Grazia 
Nasi,  who  was  born  in  Portugal  in  the  year  1501.  She 
was  left  a  widow  in  her  twenty-fifth  year,  and  had  to 
face  most  trying  circumstances. 

The  establishment  of  the  Inquisition,  which  from 
year  to  year  exacted  enormous  sums  from  the  Jews 
on  the  most  trivial  pretenses,  forced  Donna  Grazia  to 
flee  to  Holland,  in  order  to  save  her  life  and  fortune. 
Here  she  had  to  deny  her  belief;  but  she  could  not 
endure  this  dissimulation,  and  was  anxious  to  move 
to  a  place  where  she  could  openly  acknowledge  her 
faith.  Only  after  enormous  sacrifices  and  sufferings 
did  she  find  a  refuge  in  Venice.  From  there  she 
went  to  Ferrara,  and  finally  to  Constantinople.  Here, 
among  the  Turks,  she  obtained  what  Christians  had 
refused  her — the  freedom  to  live  without  falsehood 
and  hypocrisy.  She  openly  confessed  Judaism,  as- 
sumed the  name  of  Hannah,  and  evinced  her  deep 
religiousness  by  her  love  for  her  coreligionists  and  b)^ 
works  of  charity. 

She  founded  synagogues  and  schools,  promoted 
learning  and  science  in  every  way,  and  assisted  the 
poor  and  persecuted. 

At  that  time,  when  the  Pope,  Pius  IV.,  committed 
horrible  atrocities  against  peaceful  Jews,  Grazia-Han- 
nah  obtained  the  assistance  of  the  Sultan.     He  gave 


*  The  Pereyras  form  even  today  a  widespread  family ;  some 
of  them  occupy  high  and  influential  positions. 

7 


98  THK    JEWISH    WOMAN. 

them  his  protection  and  granted  them  refuge.  She 
died  deeply  deplored  by  a  host  of  friends  in  the  year 
1569.* 

Her  daughter,  Donna  Reyna,  was  far  more  favored 
by  fortune.  Out  of  love  to  her,  and  out  of  respect  for 
her  mother,  her  husband  accepted  the  Jewish  faith. 
At  the  side  of  her  husband  Donna  Reyna  rose  higher 
and  higher,  till  at  last  she  became  Duchess  of  Naxos. 
Sultan  Suleiman  gave  to  her  husband  the  City  of 
Tiberias,  which  the  latter  settled  with  Jews.  Selim,  a 
friend  of  the  Sultan,  made  him  Duke  of  Naxos,  and 
of  the  other  Cyclades.  Donna  Reyna  resembled  her 
mother  in  unwavering  faithfulness  to  her  inherited 
belief.  She  used  her  riches  in  promoting  science,  and 
she  established  several  printing-houses. 

In  1348,  after  the  crusades,  the  Black  Pestilence  be- 
gan to  rage  in  Europe.  The  frightful  disease  afflicted 
rich  and  poor,  3Toung  and  old,  but  spared  the  Jewish 
communities.  This  fact  roused  the  suspicion  and  the 
hate  of  the  fanatics  against  the  Jews.  They  were 
not  reasonable  enough  to  understand  that  the  frugal- 
ity, moral  conduct  and  clean  habitsf  of  the  Jews  were 


s  Samuel  Usque,  in  Ferrara,  dedicated  his  work,  "  Consola- 
tion for  the  Afflictions  of  Israel,"  to  her.  He  praises  her  as 
the  "  heart  "  of  her  people.  His  brother,  Abraham,  is  indebted 
to  her  for  the  publication  of  his  Spanish  Bible,  which  after- 
wards became  famous. 

t  There  is  a  great  deal  of  material  at  hand  to  prove  the 
sober  habits  and  health-promoting  ways  of  the  Jews. 

"  The  Jew,  avoided  and  shunned,  always  left  by  himself,  be- 
came introspective,  and  thus  the  powers  of  his  mind  in- 
creased. The  peculiarity  of  the  matter  taught  in  the  Rabbin- 
ical schools,  as  well  as  the  method  of  teaching,  deadened  the 
senses  for  the  outside  world,  but  awakened  the  intellect  even 


IN  THE  DARK  MIDDLE  AGES.        99 

sufficient  to  explain  the  phenomenon.  The  Jews  were 
accused  of  poisoning  the  wells — as  if  they  would  not 
have  had  to  drink  the  same  water  !  The  cry  was 
raised:  "  The  Jews  have  poisoned  the  wells  !  put  them 
to  the  rack !  "  Accordingly  the  Jews  were  tortured, 
burned,  or  killed  by  the  sword. 

Of  the  many  martyrs,  only  one  young  heroine  shall 
be  mentioned,  Cataljna  Terongi,  sister  of  Raphael 
Benito  Terongi.  On  the  6th  of  May,  1691,  she,  with 
twenty-five  other  sufferers,  was  led  to  the  stake.  All 
their  crime  was  the  firm  belief  in  the  One  and  Only 
God.  Catalina,  enveloped  by  the  flames,  screamed 
with  terror  and  pain,  and  piteously  asked  to  be  re- 
leased. Questioned  as  to  her  willingness  to  be  bapT 
tized,  she  firmly  refused,  and  dying,  consoled  her  broth- 
er expiring  at  her  side. 

Poets  immortalized  her  in  their  songs,  which  the 
women  of  the  isle  sing  at  their  work  even  today.  One 
stanza  of  it  reads  : 

"  Com  es  foch  li  va  arriba, 

A  ses  riias  des  calsons, 
Li  deya  :  "  Falet,  not  dons  ; 

Que  te  earn  nos  cremera." 

(Encompassed  by  the  scorching  flame, 

Dear  brother,  whom  I  cherish, 
Trust  in  the  Lord,  O  bless  His  name, 

Our  souls,  they  can  not  perish.) 

in  the  dullest  mind.  This  deadening  of  the  senses  is  naturally 
accompanied  with  utmost  frugality,  love  of  justice,  and  a  moral 
conduct,  confined  within  religious  bounds." — Dr.  L.  Philipp- 
son. 

When  all  these  elements  combine,  bodily  health  will  natur- 
ally be  promoted. 


IOO  THE    JEWISH    WOMAN. 

These  atrocities  were  perpetrated  at  the  same  time 
when  Bayle  was  completing  his  dictionary,  when 
Christian  Thomasius*  founded  the  first  German  news- 
paper, Leibnitz  stood  in  the  full  vigor  of  his  creative 
power,  when  Pascal's  letters  against  the  Jesuits  had 
been  read  during  three  decades,  and  his  "Thoughts 
About  Religion  "  were  published,  when  Fenlon's  Tele- 
mach  had  appeared  in  a  great  number  of  editions, 
when  Locke  had  written  about  "  Religious  Toleration," 
and  Newton  lived  and  worked  in  the  full  power  of  his 
great  intellect ! 

In  the  times  of  the  first  most  cruel  persecution  the 
Jewish  women  were  possessed  of  an  enthusiasm  which 
nearly  verged  upon  frenzy,  but  the  next  generation, 
born  amidst  anguish  and  trembling,  gradually  became 
faint-hearted.  They  possessed  no  more  the  courageous 
fearlessness  of  death ;  they  begged  for  their  miserable 
lives.  The  hierarchy  continued  to  foster  and  propa- 
gate fanaticism  and  superstition  as  bars  against  the 
victorious,  onward-pressing  march  of  enlightenment. 

The  artificially  developed  fear  of  witchcraft  made  the 
people  look  around  suspiciously  for  persons  whom 
they  might  accuse.  Jewish  women,  so  different  from 
the  others  in  their  exterior  as  well  as  in  their  mode  of 
living,  and  especially  the  old  and  unprepossessing 
ones,  fell  most  frequently  victims  to  the  absurd  accusa- 
tion of  beinar  sorceresses. 


*  In  his  essay,  "  De  crimine  Magiae,"  he  energetically  and 
vehemently  fought  the  horrid  witch  trials,  so  that  the  tribu- 
nals gradually  became  ashamed  of  putting  in  scene  such  blas- 
phemous and  inhuman  proceedings.  He  was  not  quite  as 
successful  as  regards  the  stopping  of  torture,  as  will  be  seen 
in  the  following  pages. 


IN  THE    DARK    MIDDLE  AGES.  IOI 

But  the  theme  is  too  sad.  The  reader  who  wishes 
further  information  will  find  abundant  sources  of  in- 
formation. A  Family-Megillah  *  dating  from  the  year 
1738,  which  came  into  the  possession  of  Dr.  J.  M.  Jost, 
does  not  give  the  proceedings  against  a  witch,  but  fur- 
nishes an  accurate  picture  of  how,  on  false  accusations, 
Jewish  people  were  repeatedly  subjected,  during  five 
years,  to  the  same  exceedingly  cruel  torture,  followed 
by  the  acquittal  of  the  tortured  on  account  of  proofs 
of  their  perfect  innocence. 

The  account  of  these  cruelties  by  one  of  the  suffer- 
ers is  characteristic.  No  reproach,  no  complaint  is  to 
be  found;  only  gratitude  for  the  kindness  of  the 
Eternal  is  expressed.  "  Blessed  be  He  who  giveth 
strength  to  the  weak  " — so  begins  the  account,  and 
it  ends,  "  The  Lord  save  us  in  distress,  and  guard 
us  in  times  of  trouble;  make  us  glad,  and  satisfy  our 
wishes  in  His  bountiful  kindness  and  infinite  mercy. 
Amen!" 

If  in  the  year  1643  Tortenson's  Swedes,  on  their 
robbing  expeditions,  acted  so  brutally  that,  on  their 
approach,  Jewish  women  and  girls  drowned  them- 
selves; if  scholars,  teachers,  and  rabbis,  with  their 
wives  and  daughters  were  killed  by  the  pillaging  sol- 
diery, then  the  excuse  can  be  pleaded  that  the  fury 
of  war  had  brutalized  the  people.  If  in  1680,  at  a  court 
festivity,  for  the  enjoyment  of  the  guests,  Jews  were 
burned,  with  the  exception  of  one  of  the  accused,  a 
beautiful  fifteen-year-old  girl.BLANKA  NoGUEiRA.who, 
instead,  was  favored  with  a  sentence  of  life-long  im- 


*In  the  "Year-book  of  History  of  the  Jews  ami  Judaism." 
(Vol.  II.,  S.  39,  ff.) 


102  THE   JEWISH    WOMAN. 

prisonment,  then  this  took  place  in  Spain,*  where,  per- 
haps, everything  was  possible.  But  imagine :  torture 
exercised  during  five  years  against  innocent  people,  in 
Germany  in  the  eighteenth  century,  in  the  beginning 
of  the  era  of  enlightenment,  of  humanitarianism,  of 
the  sciences  ! 

Ten  years  later — 1748 — the  Jews  were  excluded 
from  Posen,  and  a  Jewess  was  executed  as  a  witch  in 
Wiirzburg  at  the  very  time  when  Franklin  invented 
the  lightning-rod,  Pereyra,  a  Jew,  perfected  the  art  of 
instructing  the  deaf  and  dumb,  Montesquieus  wrote  his 
essay,  "  The  Spirit  of  the  Law,"  by  which  the  Inquisi- 
tion was  condemned,  and  I^essing  depicted  Jewish  Cul- 
ture in  his  "Jews."  In  1751  Pope  Benedict  renewed 
an  old  decree  prohibiting  all  intercourse  between 
Christians  and  Jews.  In  1753,  on  the  Feast  of  Booths, 
Feige,  the  daughter  of  Joseph  of  Balechow,  and  wife 
of  Dr.  Israel,  though  innocent,  was  beheaded. 

But  enough  of  examples.  If  a  hundredfold  larger 
space,  than  this  chapter  affords,  were  at  my  disposal,  it 
would  not  suffice  to  give  an  adequate  picture  of  the 
sufferings  and  of  the  heroism  of  Jewish  women. 

"  As  if  all  the  powers  of  the  world  were  conspiring 
to  exterminate  the  Jewish  race,  or  to  reduce  them  to  a 
brutalized  hord,  so  fiercely  were  they  beset,"  says 
Gratz,  "  but  their  allegiance  to  their  laws  grew  only 
firmer."  This  fact  is  easily  understood.  The  merci- 
less brutality  of  their  persecutors  could  not  but  raise 
the  suspicion  of  the  Jews  towards  the  Christian  creed. f 


*  Madame  de  Villars,  wife  of  the  French  Ambassador,  who 
was  present,  writes:  "  The  atrocities  perpetrated  against  those 
unfortunate  Jews  beggar  description." 

t  Luther  declared,  "  Had  I  been  a  Jew,  and  had  witnessed 


IN  THE    DARK    MIDDLE  AGES.  IO3 

Furthermore,  the  whole  belief  in  the  Trinity,  the 
worship  of  Saints,  the  deification  of  Mary,  all  these 
customs  recalling  idolatry,  were  in  direct  opposition  to 
the  pure  Monotheism  of  Jewish  teachings,  that  the 
Jews,  as  God-fearing  and  honest  men,  could  not  but 
choose  death,  rather  than  violate  their  first  and  most 
sacred  command,  "  Thou  shall  have  no  other  gods  be- 
sides me  /" 

The  gigantic  injustice  which  was  perpetrated  against 
them  on  account  of  their  firm  attachment  to  the  pure 
faith  in  One  God  gradually  paralyzed  their  mental 
powers.  It  is  infinitely  touching  to  see  how  the  Jew- 
ish people,  to  whom  Jehovah,  as  the  Just  and  Merci- 
ful, was  ever  present,  searched  for  some  offense,  some 
demerit  of  their  own,  in  order  to  explain  to  themselves 
their  misfortune.  '  "  We  have  trespassed  "  is  the  con- 
stant refrain  of  their  prayers,  their  songs  and  hymns — 
D^l^nr'  1^0 UlJ?3  (" on  account  of  our  many  trans- 
gressions !  ")  Frequently  the  opinion  is  met,  "  The  Jews 
must  be  more  wicked  than  the  other  nations  are,  for 
their  prophets,  their  orators,  their  leaders,  all  reproach 
them  with  their  failings."  Our  faults  might  not  have 
been  greater  than  those  of  other  nations,  but  they  met 
with  open  and  more  severe  rebuke.  At  all  events,  this 
criticism  was  not  only  exercised  by  the  prophets  and 
leaders,  but  likewise  by  the  people.  If  calamity  be- 
fell our  ancestors,  if  they  had  to  bear  any  grievous 
fate,  at  any  accident,  or  even  at  a  manifest  injustice 
done  to  them,  the  first  word  on  narrating  or  hearing 
the  same  was,  "  On  account  of  our  many  transgres- 
sions."    They  always  searched  in  their  own  conduct 

the  ruling  and  teaching  of  Christianity  by  such  dolts,  I  would 
rather  have  become  a  swine  than  a  Christian." 


104  THE    JEWISH    WOMAN. 

for  the  cause  of  their  afflictions.  I  could  prove  it  by 
innumerable  quotations  that  the  Jews,  in  accordance 
with  the  prototype  of  the  prophets,  were  proud  of  their 
ideals,  but  modest  in  regard  to  their  actual  achievements. 
Nearly  all  other  nations  were  eulogists  of  their  past ; 
the  Jews  alone  uttered  on  decisive  occasions,  "  We  and 
our  fathers  have  sinned  !  " — Lazarus,  "  Free  and  Faith- 
ful," p.  109. 

D^VI  l^nUl^O  —  "  On  account  of  our  trans- 
gressions !  "  Only  by  this  ever-recurring  exclamation 
one  learns  to  understand  the  meek  patience  which  the 
Jews  evinced  through  centuries — a  patience  that  could 
be  scorned  if  it  would  not  compel  our  admiration.  They 
were  slaughtered  with  their  wives  and  children  with- 
out offering  any  resistance,  in  the  conviction  thus  to 
atone  for  their  transgressions,  but  by  their  resignation 
they  heightened  the  prejudice  and  insane  presumption 
of  their  tormentors. 

How  strange !  What  Jesus  commanded,  they  did 
not  obey,  and  what  he  never  preached,  they  taught : 
Trinity,  iconolatry,  celebration  of  Sunday  (an  arbi- 
trary transference  of  the  Sabbath  which  Jews  and 
Christians  jointly  celebrated  during  the  first  five  cen- 
turies), and  persecution  of  the  Jews.  Thou  gentle 
Rabbi  of  Nazareth,  Thou  didst  not  anticipate  that  to 
Thy  words  of  love  and  kindness  the  lie  would  be  given 
by  those  who  call  themselves  after  Thee — Christians. 


CHAPTER  V. 


MORE    LIGHT. 


HOW  could  Jewish  women  resist  such  harrassing 
tribulations?  Had  they  not  to  succumb  to  dull 
despair? 

No.  The  belief  in  the  Only  One  was  their  staff 
and  support.  Undismayed  they  stood  at  the  side  of 
their  sorely  beset  husbands,  laboring,  managing,  ex- 
tending their  activity  as  far  as  their  fetters  permitted, 
and  educating  their  children  in  the  fear  of  the  L,ord. 

Innumerable  martyrs  are  found  among  Jewish  wom- 
en, but  very  few  favorites.  We  hear  of  beautiful, 
charming  and  intelligent  Jewesses,  who  gained  influ- 
ence over  princes  and  over  kings,  but  they  used  this 
influence  well,  advancing  knowledge  and  science,  and 
seeking  to  improve  themselves.  Some  names  are 
mythically  mentioned  in  Poland  and  Spain.  One  of 
them  is  called  Rachel,  another  Magdalene,  and  a  third 
one,  who  is  better  known,  was  Esterka  (Esther),  whom 
Kasimir  the  Great,  the  noble  King  of  the  Poles,  in- 
tended to  marry.  History  relates  also  of  a  charmingly 
beautiful  Jewish  girl,  who  was  married  to  the  Czar 
Alexander.  She  received  the  name  Theodora.  How- 
ever, the  quick  change  of  fortune  turned  her  head 
and  spoiled  her  naturally  amiable  disposition. 

More  favorably  and  better  known  are  Jewish  women 

105 


106  THE    JEWISH    WOMAN. 

who,  by  their  energy  and  intelligence,  exercised  a  ben- 
eficial influence  in  their  families,  as  well  as  among 
their  people,  and  thus  became  an  honor  to  them. 

Donna  Grazia  (Hannah)  Nasi,  and  her  daugh- 
ter, Donna  Reyna  Nasi,  Duchess  of  Naxos,  have 
been  mentioned  before.  Besides  these,  Marion,  from 
Palmyra,  one  named  Hannah,  and  others  are  spoken 
of  as  having  raised  themselves  high  above  the  enslaved 
position  of  their  coreligionists  by  their  superior  en- 
dowments and  sound  judgment. 

Zaynab  and  Cafya,  the  two  Jewish  wives  of  Ma- 
homet, are  said  to  have  been  possessed  of  great  origin- 
ality of  character. 

The  former,  an  enthusiast  of  great  temerity,  became, 
only  after  long  resistance,  by  compulsion,  the  wife  of 
Mahomet.  This  coercion  turned  her  antipathy  into 
hatred,  and  she  sought  to  revenge  herself  by  attempt- 
ing to  poison  the  prophet.  But  instead,  a  companion 
of  Mahomet  accidentally  ate  the  poisoned  food  and 
died.  Mahomet  delivered  the  passionate  woman  to  the 
relations  of  the  poisoned  man,  and  she  fell  a  victim  of 
their  revenge.  Mahomet  was  not  favorably  inclined 
toward  the  Jews  on  account  of  their  firm  adherence  to 
the  old  faith,  but  he  liked  their  women.  He  pursued  the 
beautiful  Cafya  with  uncontrolled  passion,  until  she 
had  to  yield,  and  became  his  wife.  She  survived  him 
and  left  her  considerable  fortune  to  her  Jewish  fellow 
believers.  This  ignoble  lack  of  self-control  in  Ma- 
homet, coupled  with  his  cruelty,  incited  a  woman  of 
genius,  the  poetess  Acma,  to  write  satirical  poems 
against  him,  which,  however,  proved  fatal  to  her.  She 
felt  the  more  instigated  to  attack  Mahomet  as  she  per- 
ceived that  quite  a  number  of  her  coreligionists  were 


MORE    LIGHT.  TO7 

ready  to  follow  him.  Her  bitter  satires  did  not  fail  to 
make  a  deep  impression  on  account  of  their  truth 
and  the  wit  displayed  in  them.  Mahomet  became  so 
enraged  at  her  temerity  that  he  publicly  asserted  it 
would  be  meritorious  to  kill  her.  One  of  his  followers 
committed  the  dreadful  deed.  Jewish  women  were 
acknowledged  good  managers  and  circumspect  coun- 
selors. The  influence  they  gained  they  exercised  for  the 
benefit  of  religion  and  humanity. 

Martha,  a  rich  widow,  who  was  married  to  Joshua 
ben  Gamla,  enabled  him  to  establish  numerous  acade- 
mies. In  recognition  thereof  she  was  named  "  The 
foundress  of  schools."  As  for  the  rest,  she  was  a  pleas- 
ure-loving, luxurious,  pampered  woman. 

The  horrible  conditions  during  the  first  half  of  the 
Middle  Ages  did  not  permit  of  any  independent  activ- 
ity or  any  manifestation  of  talent  of  Jewish  women. 
One  hardly  finds  any  names  of  them  mentioned,  ex- 
cept in  connection  with  torture  and  auto-de-fe. 

Dina,  the  wife  of  Rabbi  David  Ibn  Zachia,  is  re- 
corded as  one  of  the  persecuted  Jewesses  who  was 
fortunate  enough  to  make  her  escape  to  Naples.  Half 
a  century  later  we  meet,  in  history,  one  of  the  noblest 
women  of  her  time,  Donna  Bienvenida  Abrava- 
NEEA.  She  was  imbued  with  a  fervent  faith  in  the 
Eternal,  and  with  loving  sympathy  for  the  suffering 
and  distressed.  She  freely  could  follow  her  inclina- 
tion to  assist  the  unfortunate,  for  she  stood  under 
the  protection  of  her  friend,  the  wife  of  Cosmos  de 
Medici. 

Bienvenida,  who  was  as  charming  as  she  was  kind- 
hearted,  gathered  around  herself,  in  her  house  at  Fer- 
rara,  the  most  renowned  scholars  of  her  country. 


108  THE    JEWISH    WOMAN. 

Chavah  and  Esther  Fishel,  the  former  the  moth- 
er, the  latter  the  wife  of  the  physician  Moses  Fishel, 
in  Krakau,  enjoyed  a  similar  distinguished  position, 
as  companions  of  the  Princess  Bona  Sforza,  of  Milan. 
Esther  Chiera  appears  to  have  possessed  a  real 
genius  for  administration.  She  was  highly  honored 
by  the  Sultans  Murad  III.  and  Mahomet  IV.  Her 
great  influence  provoked  the  envy  of  the  Mahome- 
tans, by  whom  she  was  finally  killed. 

EspERANZA  Maechi  was  at  the  same  time  super- 
intendent in  the  house  of  the  mother  of  the  Sultana. 
There  is  an  original  letter  of  hers  still  extant,  ad- 
dressed to  the  "Virgin  Queen,"  Elizabeth  of  England. 
This  letter  was  sent  with  some  presents,  and  is  replete 
with  questions  of  toilet  which  sound    quite  modern. 

Jewish  women  were  not  permitted  to  study  the  law. 
This  strange  and  seemingly  unjust  precept  finds  the 
following  explanation  :  All  the  interest  and  the  entire 
energy  of  women  should  be  solely  devoted  to  the 
family — a  field  of  activity,  which,  indeed,  requires  a 
continual  and  uninterrupted  attention  on  the  part  of 
the  wife. 

The  Jews  had  no  knowledge  of  that  class  of  lonely, 
desolate  women,  old  maids,  who  are  met  with  so  fre- 
quently in  modern  society.  They  were  not  aware  that 
there  could  be  women  without  husbands,  without  chil- 
dren, without  parents,  without  sisters  or  brothers; 
women  sound  in  body  and  mind,  who  are  trying  to 
forget  their  loneliness  in  outside  occupation,  as  they 
have  no  homes.  Happy  are  those  among  them  who 
find  some  earnest  study  to  fill  their  mind,  and  who 
are  able,  by  propagation  of  knowledge,  to  make  them- 
selves useful. 


MORE    LIGHT. 


IO9 


"  Be  fruitful  and  multiply,  and  fill  the  earth,  and 
subdue  it,"  can  be  applied  also  to  them  only  in  a  spir- 
itual sense.  Still  there  have  been  also  among  the  Jews 
some  poetesses  and  female  philosophers,  who  rose  high 
above  the  narrow  compass  of  domestic  routine  in  past 
ages.  Even  before  the  exile  we  find  Miryam,  Debo- 
rah and  Hueda. 

Also  in  the  Talmud  are  recorded  women  of  lofty  as- 
pirations who  distinguished  themselves  by  their  knowl- 
edge and  wisdom ;  but  their  activity  was  mostly  con- 
fined to  the  family  circle ;  rarely  was  it  exercised  out- 
side of  it.  They  were,  according  to  the  beautiful 
precept  of  the  Bible,  the  "  helpmates  "  of  their  husbands. 
Ima  Salom,  the  wife  of  the  learned  Rabbi  Elieser, 
who  established  schools  in  L-ydda,  and  later  on  in 
Csesarea,  was  an  intelligent,  clever  woman,  well  versed 
in  Jewish  law.  Her  sister  must  also  have  been  very 
bright.  An  answer,  which  the  latter  once  gave  to  a 
Jew-Christian,  is  well  known  and  often  cited.  He 
expressed  the  opinion  that  God  actually  committed  a 
theft  in  taking  Adam's  rib  away  in  order  to  form  Eve 
out  of  it.  Whereon  she  replied :  "  There  was  a  rob- 
bery committed  in  my  house.     The  thieves  have  taken 

a  silver  cup,  but  left  a  gold  one  instead So  God 

took  away  a  bone  from  Adam  and  gave  him  a  compan- 
ion for  life  instead." 

Also  Choma,  wife  of  the  rich  Raba  in  Machuza,  is 
mentioned  as  a  clever,  energetic  woman.  Most  likely 
it  is  due  to  her  interest  for  study  that  Raba  discontin- 
ued the  traditional  dry  way  of  expounding  the  law, 
and  began  to  treat  the  subject  in  a  rational,  clear 
manner,  which  made  his  method  of  discussing  the  law 
very  attractive. 


HO  THE   JEWISH   WOMAN. 

His  friend  and  fellow  scholar,  Abaje,  had  gained 
much  of  his  medical  and  chirurgical  knowledge,  and 
many  a  pedagogical  precept  from  his  nurse  and  foster- 
mother.  He  called  her  "  Em"  (cS),  which  means 
mother.  Whether  he  gave  her  this  name  of  endear- 
ment, or  whether  she  was  named  so  indeed,  can  not  be 
ascertained,  and  is  of  no  importance.  But  she  must 
have  been  a  woman  of  experience  and  of  great  ability. 
One  of  her  pedagogical  maxims  was  :  The  child  should 
not  be  treated  to  too  great  an  extent  as  a  helpless 
being,  but  he  or  she  should  be  given  occasion  and  the 
freedom  to  exercise  and  develop  his  or  her  faculties 
independently. 

Raba  was  the  representative  of  several  communities 
at  the  court  of  the  Persian  King,  Dhulaktaf  (Shabur), 
whose  mother,  Ifrar,  held  the  regency  for  a  long  time, 
as  the  prince  had  been  born  shortly  after  the  death  of 
his  father. 

Independent  as  Ifrar  was,  nothing  debarred  her  from 
free  intercourse  with  Choma  and  the  Rabbis.  The 
queen's  residence  was  only  at  a  distance  of  four  hours 
from  Machuza,  the  place  of  the  rabbinical  schools.  Her 
favor  towards  them  constantly  increased.  Once  she  sent 
200  denares  to  Raba,  who  distributed  them  among  the 
poor.  She  protected  the  Rabbis  and  their  disciples  on 
all  occasions,  and  sought  to  impress  also  her  son  with 
their  superior  knowledge.  To  this  end,  she  once  sent 
to  them  blood  of  different  animals,  to  test  whether 
they  could  at  once  recognize  from  what  animals  it  was 
taken.  The  son  still  doubted  them  and  treated  them 
coldly,  so  she  admonished  him  to  esteem  the  Jews  and 
treat  them  kindly,  as  they  were  "The  favorites  of 
heaven."     Raba  died  about  the  year  351. 


MORE   LIGHT.  Ill 

The  daughter  of  the  martyr.  Rabbi  Chanina  ben 
Theradion  Beruria,*  acquired  renown  by  her  great 
learning  at  a  still  earlier  date.  She  participated,  when 
quite  young,  in  the  learned  discussions  in  her  father's 
house.  In  the  intercourse  with  the  most  distinguished 
scholars  her  mind  developed  early.  She  heard  about 
300  various  rabbinical  commentaries  on  Bible  passages 
by  the  different  teachers.  By  impressing  these  in  her 
memory,  and  by  commenting  on  them  herself,  she  ac- 
quired such  a  comprehension  of  talmudical  knowledge 
that  afterwards  she,  in  her  turn,  was  frequently  con- 
sulted by  the  scholars.  As  wife  of  Rabbi  Meir  she 
continued  her  studies  with  indefatigable  zeal. 

Once  Rabbi  MeTr,  exasperated  by  some  evil-doers, 
cursed  them  with  the  words  of  the  Psalmist  (104:  35). 
Beruria  reproached  him,  and  declared,  "  David  in- 
tended to  say,  not  the  sinners,  but  the  sin  should  be 
extirpated  by  God  from  the  earth  ;  for  if  sin  would 
vanish,  there  would  be  no  more  sinners."  Beruria 
acquired  fame  not  only  as  a  scholar,  but  also  as  a  wit. 
In  spite  of  the  trials  which  befell  her  family  (her  father 
died  as  a  martyr  to  his  faith)  she  preserved  her  cheer- 
ful disposition  and  a  truly  philosophic  spirit  and  humor. 
Her  life  is  rich  in  anecdotes  of  jokes  and  witty  answers. 
A  touching  proof  of  her  meek  submission  to  the  will 
of  the  Lord  is  preserved,  and  is  related  in  poetry  and 
prose.  Rabbi  Me'ir  lectured  once  on  a  Saturday,  as  he 
was  in  the  habit  of  doing.     During  his  absence  two 


*  Beruria  must  not  be  mistaken  for  the  convert  Beturia  or 
Veluria,  who,  with  all  her  household,  accepted  Judaism.  She 
was  so  well  versed  in  sacred  scripture  that  Rabbi  Gamliel  was 
pleased  to  carry  on  discussions  with  her.  After  her  conversion 
she  was  called  Sarah. 


112  THE    JEWISH   WOMAN. 

of  his  sons  died,  handsome,  talented  boys.  Beruria 
had  the  corpses  brought  to  the  bedroom  and  covered 
them  up.  Coming  home,  the  husband  inquired  after 
the  boys,  whom  he  had  already  missed.  She  answered  : 
"  They  went  to  the  academy."  After  a  short  time,  being 
asked  again  where  the  boys  could  be,  she  said  signifi- 
cantly:  "They  can  not  be  far."  Only  after  the  bless- 
ing was  pronounced  and  supper  taken,  when  Rabbi 
Mei'r  felt  rested  and  refreshed,  Beruria  said:  "Rabbi, 
I  have  a  question  to  ask  you.  Years  ago  someone  en- 
trusted to  me  a  treasure ;  he  now  claims  his  jewels. 
Shall  I  return  them  ?  "  Rabbi  Me'ir,  greatly  astonished, 
exclaimed:  "  How  can  you  ask?  certainly,  you  must 
give  them  up!  "  At  these  words  Beruria  led  her  hus- 
band to  the  room  where  the  corpses  lay,  and  uncovered 
them.  As  now,  at  the  sight  of  his  dead  sons,  the 
Rabbi  stood  as  benumbed,  and  then  gave  vent  to  his 
grief  and  woe  in  lamentations,  Beruria  took  hold  of  his 
hand  and  addressed  him :  "  Master,  hast  thou  not 
taught  that  one  must  return  entrusted  treasures?  The 
Lord  has  reclaimed  the  jewels,  our  boys,  whom  he  had 
entrusted  to  us.  The  name  of  the  Lord  be  praised  !  " 
"  The  name  of  the  Lord  be  praised  !  "  repeated  Rabbi 
Mei'r,  taking  an  example  in  the  noble  conduct  of  his 
wife,  and,  by  a  strong  effort,  subduing  his  grief. 

During  the  following  centuries  Jewish  energy  and 
Jewish  intelligence  had  to  hide  themselves  in  obscurity 
before  the  despotic  oppression  of  the  Roman  emperors. 
Only  in  the  domains  of  heathenish  rulers  could  they 
dare  to  assert  themselves. 

There  is  no  mention  made  of  Jewish  women,  but 
this  fact  by  no  means  warrants  the  assumption  that 
they  lived  in  ignorance  and  inactivity,  for  their  relig- 


MORE   LIGHT.  113 

ious   customs   and    home   duties   offered   a   continual 
stimulus  and  incentive  to  their  minds. 

In  the  middle  of  the  fifth  century,  it  is  said,  there 
lived  a  Jewess,  Marie,  well  versed  in  philosophy. 
She  was  praised,  011  account  of  her  wisdom  by  Otronos 
the  Mede. 

The  learned  wife  of  Rabbi  Joseph  Ibn  Magdila,  and 
likewise  El  Muallina,  are  cited  as  authorities  in  the- 
ology, and  as  examples  of  earnest  studiousness.    These 
women  were  conspicuous  because  of  their  knowledge 
of  Holy  Scripture.     The  daughter   of  the  poet  Abul- 
hassan   (Yehuda    Halevi),  however,  won  great    fame 
as  a  poetess.      Her  husband,  Abraham  Ben  Me'i'r,  Ibn 
Ezra,  from  Toledo  (born    1120,  died   1195),  was  also 
one  of  the  foremost  poets  of  the  Jewish  people.     His 
wife,  who  was  as  beautiful  as  she  was  bright,  enabled 
him,    by   her   means,   to   devote    himself  entirely   to 
poetry.     How  this  couple,  so  well  mated,  found  each 
other,  is  related  as  follows :  Yehuda  Halevi  longed  to 
visit  Palestine.     In  his  fiftieth  year  he  made  himself 
ready  for  the  long,  perilous  journey.    His  wife,  anxious 
to  see  her  beautiful  daughter  married  before  her  hus- 
band set  out  for  the  journey,  annoyed  him  in  his  stud- 
ies by  continually  referring  to  the  matter.     One  day, 
vexed  beyond  control  by  her  incessant  admonitions, 
he  exclaimed  :  "  The  first  single  Jewish  man  who  will 
enter  this  house  shall  have  her  !  "     The  next  morning 
a  poorly  clad  youth  entered  the  house.     The  mother, 
dismayed  by  his  beggarly  appearance,  hastened  to  her 
husband    and    begged    him  to   take   back    his  word. 
Yehuda  Halevi,  constantly   interrupted    in  his  work, 
was  not  able  to  finish  a  poem  that  he  was  writing. 
He  entered  into  a  conversation  with  the  modest  guest, 


3  14  TH£;    JEWISH    WOMAN. 

and  found  a  bright  intellect  in  the  needy-looking 
stranger.  Meanwhile  the  unfinished  poem  happened 
to  be  seen  by  Ibn  Ezra.  He  improved  it,  and  added 
the  conclusion  to  the  same.  Yehuda  Halevi  read  it, 
and  by  the  style  and  spirit  recognized  his  renowned 
though  poor  relation.  Joyfully  he  embraced  him,  with 
the  words  :  "  Thou  art  Ibn  Ezra  !  "  The  latter  ac- 
knowledged his  identity,  and  a  short  time  afterwards 
the  young  couple  was  married. 

Among  the  learned  women  Paula  de  Mansi  de- 
serves special  mention.  It  is  true  that  only  few  reports 
of  her  life  are  found,  but  the  one  fact  is  certain,  that 
she  was  well  versed  in  the  Hebrew  language,  and  was 
able  to  read  the  rabbinical  literature.  She  assisted 
her  father  in  his  studies,  and  in  the  year  1288  copied, 
so  accurately  and  so  beautifully,  two  quarto  volumes 
of  commentaries  to  the  Sacred  Scriptures,  that  this 
gigantic  work  of  her  hand  evokes  admiration  even 
today.  In  the  month  of  March,  1293,  sne  finished  an 
equally  large  work — a  copy  of  the  "Halachoth"  of 
Rabbi  Jesaiah,  from  Trani. 

The  reports  about  the  daughter  of  Rabbi  Samuel 
ben  Ali,  from  Bagdad,  who,  we  are  told,  assembled 
more  than  a  thousand  scholars  around  himself,  sound 
rather  romantic.  It  is  recorded  that  she  was  perfectly 
familiar  with  the  Bible  and  the  Talmud,  and  that  she 
even  lectured  publicly.  She  took  the  precaution, 
however,  to  sit  in  a  case  of  dark  glass  on  such  occa- 
sions, in  order  that  her  beauty  should  not  divert  the 
attention  of  the  students. 

This  precaution  to  screen  herself  from  the  looks  of 
her  hearers  was  also  exercised  a  century  later  by 
Miriam  Schapira,  the  foremother  of  the  family 
TAiria,  who  became  famous  in  Biblical  literature. 


MORE  LIGHT.  115 

A  sympathetic  figure  is  Dolze,  wife  of  Eliezer,  of 
Worms,  one  of  the  most  distinguished  Talmudists. 
She  was  exceptionally  well  informed  about  all  reli- 
gious observances  and  duties,  and  held  public  lectures 
on  Sabbath  days.  Besides,  she  was  so  sweet  and 
gentle  in  all  her  ways  that  her  husband,  after  her 
death,  said  that  he  had  never  seen  her  angry,  and  that 
she  had  not  provoked  him  a  single  time. 

This  charming  and  noble  woman,  and  her  daugh- 
ters, Belette  and  Anna,  were  killed  by  Crusaders  in 
December,  12 14. 

She  was  one  of  the  victims  who  was  slaughtered  for 
the  "  Glory  of  God,"  by  those  who  claimed  their  re- 
ligion to  be  "  The  Religion  of  Love." 

There  is  yet  a  considerable  number  of  women  who 
showed  themselves  well  versed  in  rabbinical  literature. 
One  of  them,  Dinah  Wahl,  won  the  man  whom  she 
loved,  for  her  husband,  by  her  own  proposal,  a  pro- 
ceeding never  heard  of  at  that  time ;  but  she  couched 
her  proposal  in  the  talmudical  sentence :  "  Descend  a 
step  in  choosing  a  wife."      (Yebamoth  63.) 

Xkmosa  was  an  Arabic  poetess.  She,  an  Andalusian 
by  birth,  received  a  very  careful  education  from  her 
father. 

Very  little  is  known  about  her,  but  a  full  account  is 
given  of  a  singular  enthusiast,  who  gained  the  title  of 
a  "  Messiah's  bride."  H.  M.  Jost  gives  the  following 
information  about  her: 

In  the  year  1641  a  daughter  was  born  to  Isai  b. 
Yuda  in  the  Ukraine.  She  received  the  name  of 
Sarah.  Her  parents  were  killed  in  the  insurrection 
of  1648.  Fugitives  saved  Sarah,  and  brought  her  to 
Amsterdam.     A   few  years  later  she  had  a  dream,  in 


Il6  THE   JEWISH    WOMAN. 

which  she  was  hailed  as  the  wife  of  the  Messiah. 
In  the  year  1657  the  collectors  of  contributions  from 
Palestine  came  to  Amsterdam  and  related  that  Sab- 
bathai  Zwi  had  stepped  forth  as  the  Messiah. 

Sarah,  hearing  these  reports,  gained  by  them  the 
assurance  that  her  dream  would  be  fulfilled.  From 
this  time  she  rejected  every  proposal  of  marriage,  and 
was  therefore  considered  deranged  in  mind.  A  man 
from  Liverno  took  her  to  his  home,  but  also  there  she 
remained  steadfast  to  her  resolution. 

Meanwhile  Zwi  created  an  immense  sensation,  and 
awoke  the  grandest  expectation  by  his  rare  beauty, 
his  enthusiasm,  and  by  his  power  over  the  minds  of 
others,  bordering  on  the  miraculous.  He  gained  con- 
tinually new  followers,  in  spite  of  the  fact  that  the 
more  cautious  rabbis  had  pronounced  an  anathema 
against  him  and  his  school. 

One  day  he  sent  twelve  of  his  rich  disciples,  hand- 
some and  gorgeously  clad  young  men,  besides  his  sister 
and  two  venerable  matrons,  to  Iyiverno,  with  a  letter 
to  Sarah,  daughter  of  Isai,  asking  her  for  her  hand. 
Splendid  gifts  and  rich  jewels  accompanied  the  letter. 
Sarah  accepted  the  offer,  and  some  of  the  women  in 
the  community  made  all  the  necessary  arrangements. 
All  the  people  of  I^iverno  took  a  lively  interest  in 
the  singular  event.  On  all  sides  blessings  were  show- 
ered on  them  as  the  bride  with  her  attendants  em- 
barked. The  wedding  was  celebrated  immediately 
upon  their  arrival  in  Alexandria. 

The  number  of  spectators  is  said  to  have  been  nearly 
seventeen  thousand,  all  of  whom  brought  along  stores 
of  gifts. 

A  counsel  was  held  in  order  to  organize  the  state  of 


MORE    LIGHT.  117 

the  new  king  of  the  Jews.  In  the  fall  of  the  year 
1662,  letters  were  sent  to  Persia,  India,  Arabia,  etc. 
By  and  by  answers  came,  expressing  willingness  to 
join  the  movement;  others  promised  assistance  in 
times  of  peace  as  well  as  in  times  of  war.  It  is  said 
that,  already  in  the  spring,  199  scholars,  430  aged  men 
(the  number  of  men  in  middle  years  is  missing),  21,580 
elderly  women,  28,700  young  women,  15,000  youths, 
7,800  virgins,  575  boys,  620  little  girls,  15,000  babes, 
81  non-Jewish  servants,  altogether  102,000  beings, 
were  counted  among  those  who  had  joined  the  move- 
ment. 

On  the  first  day  of  the  Pesach  feast  it  was  decided 
to  inaugurate  the  new  Jewish  state,  and  the  rebuilding 
of  the  temple  fourteen  months  later.  Indescribable 
joy  reigned  everywhere.  Many  people  sold  their 
property  and  their  goods  in  order  to  obtain  the  means 
for  the  journey  to  Palestine. 

But  the  project  to  reestablish  a  Jewish  kingdom 
proved  a  failure.  The  movement  was  successfully 
fought  by  the  government,  as  well  as  by  some  oppos- 
ing Jewish  communities. 

How  Sarah  spent  the  rest  of  her  life,  or  when  and 
where  she  died,  is  not  known. 

About  a  century  later  there  appeared  another 
"  Apostle  "  of  the  kabbalistic  sect.  It  was  Jacob  Frank 
and  his  daughter  Eve.  He  lived  for  a  long  time  in 
Bruen.  Driven  away  from  there,  he  went  to  Vienna. 
His  adherents  provided  so  richly  for  him  that  he  and 
his  daughter  were  enabled  to  live  in  a  princely  style. 
By  and  by,  however,  his  resources  failed,  so  that,  at 
his  death  (he  lived  to  be  nearly  80  years),  he  left  so 
many  debts  that  on  their  account  his  daughter  was  to 


Il8  THE   JEWISH   WOMAN. 

be  arrested.  But  she  disappeared,  and  the  report  was 
spread  that  she  had  suddenly  died.  She  must  have 
been  an  interesting  and  very  attractive  woman,  for  it 
is  said  the  noble  Emperor  Joseph  II.  became  so  at- 
tached to  her  as  to  offer  her  his  hand.  This,  of  course, 
did  not  at  all  agree  with  the  views  of  his  mother,  Mary 
Therasia. 

Jewish  women  prove  of  a  singular  attractiveness  to 
every  unbiased  observer.  Their  peculiar  beauty  was 
the  theme  of  songs  in  all  centuries.  Many  passages 
of  the  Bible  and  the  Talmud  indicate  their  physical 
strength.  Tacitus,  who,  as  is  well  known,  is  by  no 
means  a  friend  of  this  people,  commends  their  health 
and  their  ability  to  bear  "severe  toil"  (which  ability, 
often  enough,  they  were  called  upon  to  exercise  by  the 
charitable  love  shown  to  them  by  other  nations). 

The  proverb  says : 

"  Who  wishes  for  a  handsome  wife 
Shall  choose  her  on  a  Sabbath  da)-." 

Heine,  who  was  a  good  judge  of  womanly  beauty, 
says  in  his  "Rabbi  of  Bacharach":  "The  beauty  of 
the  Jewess  is  of  a  peculiar,  touching  s\yle.  The  con- 
sciousness of  the  deep  misery,  of  the  bitter  indignities 
which  are  forced  upon  her  relatives  and  friends,  marks 
her  lovely  features  with  a  certain  sadness,  a  loving 
anxiety,  which  lend  to  them  a  singular  charm." 

This  "  sadness"  and"  loving  anxiety"  have  of  course 
vanished  from  the  features  of  the  modern  Jewess, 
because,  thank  God,  the  cause  of  it  has  disappeared. 

Do  her  features  now  show  perhaps  the  opposite  sen- 
sations of  a  certain  self-complacency  and  unconcerned- 
ness  ?     This  can  be  asked  only  in  regard  to  some  of 


MORE  LIGHT.  119 

the  modern  Jewesses  who  live  in  easy  circumstances 
among  civilized  nations.  But  as  to  those  millions  of 
unfortunate  beings  in  the  neighboring  gigantic  eastern 
realm,  who,  having  obtained  possessions  and  wealth 
by  their  own,  and  by  their  husbands'  industry,  are 
from  time  to  time  driven  away  by  hatred  and  greedi- 
ness— these  unfortunate  beings  represent  in  their 
misery  a  remnant  of  the  barbarism  of  the  Middle  Ages, 
to  retain  which  seems  to  be  Russia's  wretched  prerog- 
ative. 

The  anxious  features,  the  despairing  look,  the  ej^es, 
red  and  swollen  from  crying,  of  the  Russian  Jewess, 
tell  plainly  that  hers  is  not  an  existence  in  accordance 
with  the  inborn  dignity  and  inalienable  rights  of  man. 

Perhaps  her  children  will  find  "  More  Light  "  in  new 
and  more  cheerful  surroundings. 


CHAPTER  IX. 

PRACTICAL    CULTURE   WORK. 

JEWISH  woman,  though  never  the  object  of  hom- 
age of  knight  errant  or  troubadour,  still  gained 
recognition  by  the  wealth  of  her  inner  life.  The 
depth  of  feeling,  the  gentleness  of  mind,  the  richness  of 
intellect,  the  never- failing  motherly  faithfulness  of  the 
Jewess  were  fully  appreciated.  What  is  the  homage  of 
the  tournaments,  paid  to  the  outward  charms  and 
beauty  of  woman  in  the  Middle  Ages,  in  comparison  to 
the  reverential  deference  shown  to  Jewish  woman  by 
the  prophets,  who  speak  of  God  himself  as  "  comfort- 
ing His  people  as  a  mother  comforts  her  son,  "  and 
who  encourage  the  persecuted  by  assuring  them  that 
"  God  will  not  forget  them,  even  as  a  mother  can  not 
forget  her  child  "? 

The  chivalric  worship  of  woman  has  vanished,  like  a 
withered  blossom  ;  nothing  is  left  of  it  but  a  few  empty 
conventionalities.  What  today  is  honored  in  woman 
are  those  nobler  traits  and  subtle  charms  by  which  the 
Jewish  race  was  ever  distinguished. 

The  mental  sphere  of  woman,  among  the  Jews,  was 

never  narrowed  by  the  superciliousness  of  men.  Jewish 

woman  becomes  a  judge  and  conducts  public  affairs. 

In  times  of  great  danger  she  st&ppeth  forth  as  a  proph- 

120 


PRACTICAL  CULTURE  WORK.        121 

etess  and  "  openeth  her  mouth  with  wisdom,  and  the 
law  of  kindness  is  on  her  tongue."  (Prov.  31:  26.) 

Also  in  literature,  at  the  writing-desk,  as  well  as  at 
the  printing  press,  and  among  physicians,  the  Jewess 
gained  an  honored  position.  The  predilection  of 
Jewish  women  for  these  two  professions  was  brought 
about  by  the  very  persecutions  and  dangers  to  which 
she  and  her  kindred  were  exposed. 

The  new  invention  of  book-printing  wras  subservient 
to  the  preservation  of  the  sacred  and  revered  Scriptures, 
which  were  threatened  by  destruction  on  all  sides. 
These  sacred  treasures,  thus  saved  by  Jewish  woman, 
became,  in  the  hands  of  men  like  Reuchlin,  powerful 
levers  in  removing  pernicious  prejudices  held  against 
her  race  and  religion';  and  by  her  medical  knowledge 
she  was  enabled  to  allay  the  pains,  and  heal  the  wounds, 
which  so  often  were  wTantonly  inflicted  on  her  dear 
ones.  Jewish  women  took  not  only  an  interest  in  the 
art  of  printing,  but  also  took  an  active  part  in  it. 

The  wife  of  the  physician  Abraham  ben  Salomon 
Konat,  Estellina  Konat,  established  in  the  year 
1476  a  printing  house  in  Mantua,  whence  many  He- 
brew books  of  great  importance  were  issued.  Other 
Jewish  women,  who  were  prominently  engaged  in  the 
art  of  printing,  are  GuTEL  Cohn  in  Eemberg,  Czerna 
Meisels  in  Krakau,  Sarah  Jafu  in  Dublin,  and 
Rachel  Judels,  who  came  of  a  family  of  printers, 
her  father  and  her  grandfather  having  been  engaged  in 
printing  books. 

The  daughters  of  Moses  ben  Abraham,  Ella  and 
Gela,  were  industrious  printresses.  Gela,  when  yet 
in  her  teens,  printed  a  whole  prayer-book  by  herself, 
and  put  the  following  naive  and  touching  verse  on  the 


122  THE   JEWISH   WOMAN. 

last  page  :  *  Ein  Johr  geht  dahin  und  das  andere  thut 
kommen,  und  wir  hoben  von  keiner  Erloesung  noch 
nicks  vernommen."  Gela's  niece,  Rebeccah,  chose 
the  same  occupation.  Fiola,  born  in  Bavaria,  lived 
at  the  same  time ;  she  was  wedded  in  second  marriage 
to  a  printer  by  the  name  of  Jacob  Hirsh.  In  the  year 
1727  she  and  her  husband  jointly  set  and  printed  the 
great  Work  of  Josef  Caro,  "  Turim,"  the  most  exhaust- 
ive codex  of  the  Jewish  law. 

The  following  remarks  of  J.  M.  Jost  are  highly  inter- 
esting :  "  No  religious  community  has,  proportionately, 
made  such  an  extensive  use  of  the  printing  press,  im- 
mediately after  its  invention,  as  the  Jewish  communi- 
ty. From  the  time  of  the  advent  of  the  printing  press, 
the  possession  of  the  religious  sources  was  no  more 
dependent  upon  riches,  their  faultlessness  no  more  con- 
ditioned by  the  skill,  the  knowledge  and  reliableness 
of  the  copyist,  and  their  existence  no  more  hazarded 
by  the  casualties  of  water  and  fire,  or  by  malicious 
destruction.  No  more  were  the  creations  of  mind  ac- 
cessible to  a  few  only,  and  in  certain  places  only,  but 
they  accompanied  almost  every  Jewish  wanderer  to  his 
destination,  for  now  they  were  even  in  reach  of  the 
poorer  classes. 

"On  every  Jew  devolved  the  duty,  not  only  to  listen 
to  the  reading  of  the  law,  and  to  practice  the  same, 
but  to  read  it  himself  and  to  be  conversant  with  its 
sources.  This  had  been  possible,  till  then,  only  at  a 
great  expense,  but  now  almost  everyone  could  enjoy 
the  reading  of  the  Scriptures.  The  sacred  books  be- 
came the  links  of  connection  among  the  dispersed 
Jews. 

;;:  "  One  year  does  vanish,  another  one  is  near, 
Still  of  a  redemption  we  nothing  did  hear." 


PRACTICAL  CULTURE  WORK.       123 

"  A  period  of  250  years  was  sufficient  for  the  spread- 
ing of  more  than  600  printed  books,  some  of  them 
voluminous  works,  among  a  scattered  community 
counting  no  more  than  three  to  four  millions  of  souls, 
most  of  them  poor,  despised,  eking  out  a  scanty  sub- 
sistence, and  surrounded  by  entirely  ignorant  people. 
This  untiring  zeal  and  devotion  deserve  just  recogni- 
tion." 

One  must  remember  that  this  was  done  under  the 
constant  oppression  and  persecution  of  the  other 
nations.  Religious  wars  among  these  nations  them- 
selves turned,  at  times,  their  attention  from  the  Jews. 
In  such  periods  the  Jews  could  give  full  vent  to  their 
interest  in  the  inherited  spiritual  treasures,  and  gained 
time  to  increase  more  and  more  the  number  of  printed 
books  and  to  improve  older  works.  Thus,  by  collect- 
ing and  rearranging  the  Scriptures,  they  erected  a  solid 
foundation  for  their  religious  belief,  while  the  other 
nations  slaughtered  each  other  in  the  name  of  religion. 

At  the  end  of  the  fifteenth  century  the  German  lan- 
guage began  to  be  used  by  Jewish  writers,  although, 
at  the  beginning,  only  in  a  mingled  form  of  Jewish- 
German.  Dating  from  this  period,  we  find  German 
translations*  of  the  Bible,  of  prayer-books,  religious 
tracts,  compilations  of  legends  and  narratives,  etc. ; 
also  German  books  of  folk-lore  and  poetry.  One  of 
the  first  attempts  to  compile  a  readable  and  entertain- 
ing book  for  women  was  made  by  a  Mrs.  Litte,  from 
Regensburg. 

Instruction  was  considered  the  highest  duty  among 
Jews  since  the  earliest  times.  It  is  said,  "  The  schools 
should  not  be  neglected,  even  for  the  sake  of  building 


1  With  Hebrew  letters. 


124  THE   JEWISH   WOMAN. 

the  Temple."*  For  the  sake  of  instruction,  Jewish 
women  now  enthusiastically  embraced  the  opportuni- 
ty to  make  printed  books  accessible  also  to  their  sex. 
Rebecca  Tiktiner,  who  held  the  position  of  a 
preacher,  gained  special  distinction  by  her  writings  for 
women.  She  lived  in  Poland  in  the  year  1520,  and 
published  a  book  in  Hebrew-German,  "  The  Duties  of 
Women."  Another  female  preacher  was  Hannah, 
whose  Derashah's  (sermons)  were  printed  in  Amster- 
dam (1609).  Taube  Kan,  and  other  learned  wives  of 
learned  men,  wrote  on  religious  and  instructive  sub- 
j'ects. 

The  wife  of  Rabbi  Moses  Hamel,  Glickel,,  wrote  an 
historical  work  of  great  importance,  which  was  copied, 
word  for  word,  by  a  young  girl.  This  copy,  by  a  studi- 
ous young  Jewess,  can  still  be  found  in  the  National 
Library  at  Paris.  A  remark  made  by  her  in  the  in- 
troduction to  this  work  is  characteristic  of  the  hospi- 
tality and  charitable  disposition  of  the  family.  It 
reads : 

"  Wer  hungrig  gegangen  in  meines  Vaters  Haus, 
1st  satt  wieder  gekommen  lieraus." 

("  In  my  father's  house  whosoever  hungry  came, 
Satisfied  he  left  the  same.") 

Characteristic  is  the  simple  account  of  the  distress 
and  oppressions  to  which  the  Jews  were  exposed,  who 
were  not  allowed  to  live  in  Hamburg,  but  only  in  Al- 
tona. 


"Before  me  is  a  statistical  notice,  which  says  that  in  the 
year  1S75,  in  Prussia,  among  each  hundred  persons  who  could 
neither  write  nor  read,  were:  Catholics — men,  15.1  ;  women, 
21.8.  Protestants — men,  6.6;  women,  11.4.  Jews — men,  3.9; 
women,  5.9. 


PRACTICAL  CULTURE  WORK.       125 

In  Italy  they  were  treated  with  greater  justice,  and 
there  they  could  cultivate  their  gifts  and  talents  un- 
molested. 

It  is  still  not  universally  known  that  the  Jews  had 
the  least  predilection  for  money  business,  in  contradic- 
tion to  the  continual  reproach  made  to  them,  a  re- 
proach which  forms  one  of  the  main  accusations 
against  them  by  their  adversaries.  They  preferred 
agriculture,  handicraft,  study,  and  the  medical  and  law 
professions,  for,  in  their  eyes,  there  was  something  un- 
holy attached  to  money  business,  as  the  Bible  and  the 
Talmud  speak  against  the  taking  of  interest,  etc.  Jew- 
ish law  always  laid  stress  on  the  duty  to  assist  the 
struggling  fellowman  and  not. to  render  his  struggle 
for  subsistence  harder.  * 

To  the  majority  it  is  equally  unknown  that  for  a 
thousand  3'ears  the  Jews  were  prohibited  from  pursu- 
ing any  other  occupation  but  trading,  with  the  excep- 
tion of  the  medical  profession.  Everyone  preferred 
to  be  cured  from  sickness  by  the  physician  of  acknowl- 
edged skill,  even  if  the  physician  happened  to  be  a 
Jew.  The  extremely  ignorant  Christians  of  those 
times  entertained  the  absurd  superstition  that  the  Jews 
alone  were  endowed  by  nature  wTith  medical  skill. 

Princes  and  priests  who  persecuted  and  exiled  the 
Jews  in  the  most  atrocious  way,  still  obstinately  refused 
to  take  a  Christian  as  body  physician.  One  of  these 
rulers  was  "  Francis  I.  of  France." 

Wherever  the  Jews  enjoyed  freedom  they  developed 
their  talents  and,  chose  divers  occupations.  We  find 
them  as  farmers,  craftsmen,  cultivators  of  silkworms — 
wherein  they  were  diligently  assisted  by  their  patient 


*  Exodus,  chap.  23;  Exodus,  19  :  verses  9-15. 


126  THE   JEWISH    WOMAN. 

and  circumspect  wives.  We  find  them  further  as 
dyers,  as  weavers,  as  furtherers  of  industry  and  science. 
"They  were  the  only  people  among  whom  perfect  free- 
dom of  philosophical  reasoning  (and  especially  in  phi- 
losophy of  religion)  was  permitted.  They  perfected 
ethic  as  no  other  people  did.  They  advanced  astron- 
oni)- ;  they  established  the  famous  academies  at  Mont- 
pellier  and  at  Salerno,  and  essentially  contributed  to 
the  flourishing  condition  of  that  at  Padua." 

We  have  seen  how  earnestly  they  furthered  book- 
printing.  The}'  likewise  gained  and  perpetuated  the 
first  knowledge  of  astronomy,  botany,  medical  knowl- 
edge, cosmography  and  grammar.  The  women  nat- 
urally favored  accomplishments,  especially  in  Italy, 
where  the  daughters  of  Israel  were  permitted  to  breathe 
freely,  though  only  in  the  narrow  Jewry.  Music  and 
the  art  of  singing  were  diligently  cultivated  by  them. 
Their  colleges  of  music  became  so  famous  that  even 
Christians  laid  aside  their  prejudice,  at  least  for  a 
while,  and  asked  for  admittance  to  these  schools. 

Later  on  we  will  see  that  in  more  enlightened  times, 
when  the  certificate  of  baptism  was  no  more  demanded 
in  order  to  be  permitted  to  exercise  God-given  powers, 
Jewish  women  gained  prominence  among  the  inter- 
preters of  art. 

Meantime  we  must  remember  the  brave,  courageous 
women  who,  in  spite  of  all  prejudice,  in  order  to  serve 
the  cause  of  philanthropy,  and  instigated  by  one  of  the 
most  womanly  virtues — chastity,  devoted  themselves 
to  medical  studies  and  obstetrics. 

To  whom  would  not  here  occur  the  touching  inci- 
dent of  the  two  midwives  in  the  Bible?  (Exodus, 
15:21.)     It  is  the  narrative  about  Shiphrah  and  Puah, 


PRACTICAL  CULTURE  WORK.       127 

the  noble-minded  women  who  dared  to  defy  the  un- 
natural command  of  the  King  to  kill  all  new-born 
boys  of  the  Jews.  "  But  the  midwives  feared  God, 
and  did  not  as  the  King  of  Egypt  commanded  them, 
but  saved  the  male  children  alive."  This  narrative 
is  further  noteworthy  on  account  of  the  remark  made 
by  the  two  midwives  when  they  excused  themselves 
before  the  angry  King.  They  say :  "  The  Hebrew 
women  are  not  as  the  Egyptian  women,  for  they  are 
of  great  vitality,  and  are  delivered  ere  the  midwives 
come  in  unto  them."  What  an  ancient,  venerable 
testimony  of  the  vigor  and  health  of  Jewish  woman  ! 
In  the  short  remark,  what  a  deep  criticism  of  the 
pampered,  languid  Egyptian  woman  !  And  what  a  con- 
trast to  her,  the  vigorous  Jewish  woman,  made  strong 
by  hard  work ! 

For  the  sake  of  this  beautiful  and  ennobling  vigor 
of  life,  the  Talmud  commands :  "  Even  if  the  matron 
has  a  hundred  servants  at  her  command,  she  has  still 
the  duty  to  work,  for  idleness  leads  to  enervation." 

Also  Em  (cn),  the  foster-mother  of  one  of  the  most 
learned  rabbis  of  the  academy  of  Pumpaditha,  pos- 
sessed great  medical  knowledge  and  experience.  At 
first  she  was  a  simple  midwife  and  nurse,  but  she  knew 
of  a  great  many  medicinal  herbs,  and  prepared  heal- 
ing salves.  •  She  successfully  treated  fainting  spells, 
melancholy,  fever,  asthma,  and  other  pathological  con- 
ditions. She  was  thought  to  possess  miraculous  med- 
ical gifts,  and  her  example  instigated  many  another 
woman  to  seek  medical  knowledge. 

Among  Jewish  women  it  was  something  unheard  of 
to  accept  the  assistance  of  a  physician  ;  the  midwife 
only  was  called  in  the  hour  of  need.      These  Jewish 


I'28  THE   JEWISH   WOMAN. 

mid  wives  were  also  admitted  at  the  Turkish  Court, 
and  into  the  harem.  They  were  highly  esteemed  and 
richly  rewarded  by  the  Sultaness. 

Among  Jewish  women  who  gained  great  renown 
for  medical  knowledge  is  also  mentioned  the  widow 
of  the  famous  doctor  and  statesman,  Salomon  Ash- 
kenasi,  who  died  1602.  She  cured  the  young  Sultan 
Achmed  I.  of  smallpox.  Still  earlier,  in  the  middle 
of  the  thirteenth  century,  a  woman  by  the  name  of 
Sarah  gained  such  renown,  and  was  so  much  sought, 
even  by  Gentile  women,  that  the  magistrate  thought 
it  a  good  plan  to  levy  a  tax  upon  her  and  the  other 
midvvives.  By  this  tax  the  pious  episcopate  of  Wiirz- 
burg  gained  quite  a  nice  income.  At  the  same  time 
(about  1420)  there  lived  a  Jewess  in  Fraukfort-on-the- 
Main  who  was  highly  esteemed  as  an  oculist,  but  her 
name  was  not  transmitted  to  our  times. 

Not  only  did  women  of  the  poorer  classes  devote 
themselves  to  obstetrics,  but  likewise  the  wives  and 
daughters  of  prominent  men.  The  wife  of  Jehuda 
Hendrix,  the  daughter  of  Chajim  Halcvi,  studied  mid- 
wifery. Ilka  Belkind,  a  Russian,  was  such  an  en- 
thusiastic medical  student  that  in  a  letter  to  one  of 
her  protectors,  by  whose  assistance  she  was  enabled  to 
devote  herself  to  study,  she  recommends  warmly  to 
Jewish  women  to  embrace  the  medical  profession  as  a 
vocation. 

In  Russia  the  women  formerly  enjoyed  a  greater 
freedom  than  in  Germany,  where  petty  rules  and  cus- 
toms did  not  permit  the  unfolding  of  their  various 
talents.  In  Russia,  Jewish  woman  could  attempt  more, 
and  therefore  succeeded  better. 

Buckle,  in  his  "  History  of  Civilization  in  England," 


PRACTICAL  CULTURE  WORK.        1 29 

remarks,  with  great  truth:  "In  countries  where  man 
is  permitted  to  develop  more  self-consciousness,  he  is 
more  ingenious  and  more  enterprising  ;  reason  pre- 
vails and  leads  him  to  highest  civilization."  This 
truth   is  especially  applicable   in  the  case  of  woman. 

The  aforementioned  Rosa  Hendrix  had  a  book 
of  obstetrics,  copied  and  augmented,  which  had  al- 
ready been  copied  many  times  before. 

When  printing  was  invented,  and  books  could  be 
multiplied  more  easily,  the  number  of  women  who 
tried  to  obtain  medical   knowledge  also  grew  larger. 

In  our  period  the  prejudice  which  formerly  existed 
against  the  medical  practice  of  woman*  is  gradually 
vanishing. 

In  this  respect  America  took  the  lead.  Man  and 
woman  stood  there  shoulder  to  shoulder  in  the  battle 
of  life  nearly  from  the  beginning.  American  women 
have  wrestled  for  and  have  won  many  an  advantage, 
which,  with  the  exception  of  Switzerland,  would  be 
impossible  in  the  "  old "  world,  with  its  antiquated 
traditions  and  pedantries.  Here,  only  lately,  women 
can  practice  dentistry,  while  in  America  women  are 
admitted  not  only  into  medical  and  law  colleges,  but 
even  into  the  Hebrew  Union  College  of  Cincinnati, 
irrespective  of  creed. 

Miss  Emily  Bloch,  the  niece  of  Dr.  Isaac  M.  Wise, 
the  founder  and  President  of  the  College,  was  gradu- 
ated at  this  institution  with  the  title  of  "  Bachelor  of 
Hebrew  Literature."  She  now  holds  a  position  in  the 
"  Manual  Training  School"  at  Chicago.    Miss  Jennie 


*  Even  Herr  von  Sybel  is  of  the  opinion  that  woman  is 
better  adapted  to  the  medical  profession  than  to  any  other 
one. 

9 


130  THE   JEWISH    WOMAN. 

MannhEimER,  Principal  of  the  "Cincinnati  School  of 
Expression,"  is  another  graduate  of  the  College  who 
received  the  same  degree.  Miss  Edith  Andrews,  a 
highly  gifted  non-Jewess,  is  now  enrolled,  and  counts 
among  the  most  earnest  students  of  this  institution. 
Miss  Ray  Frank,  of  whom  we  will  speak  in  another 
chapter,  entered  the  College,  but  was  prevented  from 
continuing  her  studies  by  sickness.  A  Miss  Elson 
acquired  fame  by  her  lecturing  in  public  on  Psychol- 
ogy, and  Miss  Susanna  Rubinstein  has  given  proof 
of  her  ability  by  her  learned  writings  on  Philosophy. 
Miss  Esther  Hagen,  who  obtained  the  degree  of 
Bachelor  of  Science  at  the  University  of  Cincinnati, 
promises  fair  to  make  her  mark  in  mathematics. 
Miss  Selina  Bloom,  after  having  received  her  diplo- 
ma in  Cincinnati  at  the  Presbyterian  Medical  College, 
pursued  higher  studies  in  Zurich  and  Paris.  She  is 
now  assistant  in  the  Ophthalmic  Institution  of  Dr. 
Kirchbseumer  in  Austria.  Miss  Claribel  Cohn,  of 
Baltimore,  now  at  the  Johns  Hopkins  Hospital,  is  re- 
puted a  very  fine  physician.  Mrs.  Caroline  Ans- 
pacher  is  a  graduate  of  a  St.  Louis  medical  college. 
Her  specialty  is  obstetrics. 

In  the  times  of  persecution  and  all  kinds  of  prohi- 
bitions, it  often  happened  that  the  Jewess,  at  the  side 
of  her  husband,  or  as  widow,  had  to  exert  her  prac- 
tical endowments  for  her  own  benefit,  or  for  the  bene- 
fit of  persons  who  entrusted  her  with  the  transaction 
of  commissions. 

Esther  Shulhoff,  in  Berlin,  can  be  taken  as  exam- 
ple. Her  husband,  Joel  Ljebmann,  enjoyed  the  esteem 
of  Frederick  I.  of  Prussia.  After  the  death  of  Joel  Eieb- 
mann,  his  widow  took  his  place  at  court,  and  had  free 
access,  at  all  times,  to  the  presence  of  the  Queen. 


PRACTICAL    CULTURE    WORK.  I31 

From  her  earnings  she  built  a  large  new  Synagogue 
in  the  "  Heidereuter"  street.  This  privilege,  which 
she  had  obtained  from  the  Queen,  created  many  ene- 
mies for  her,  but  she  did  not  swerve  from  her  purpose. 
A  modern  writer  propounds  the  question,  so  often 
heard  in  our  own  days  :  "  What  is  the  proper  sphere 
of  activity  for  woman?"  He  continues  to  say:  "This 
question  has  been  practically  solved  by  the  Jewish 
people  long  ago.  Jewish  woman  has  attempted,  and 
succeeded  in  the  most  diverse  occupations.  In  the 
village,  in  the  absence  of  the  husband,  she  attended  to 
all  business.  She  bought  and  sold  grain,  wool  and 
produce ;  she  paid  and  collected  debts,  she  superin- 
tended the  manufacturing,  etc.  In  the  city  she  was 
the  connoisseur  of  merchandise,  she  led  the  correspon- 
dence and  kept  the  books. 

In  olden  times  even  "she  considereth  a  field,  and 
buyetk  it  with  the  fruit  of  her  hands."  (Prov.  31:  16.) 
There  is  many  a  prominent  Jewish  man  who,  in  his 
childhood,  had  been  supported  by  the  labor  of  his 
widowed  mother. 

Two  decades  ago  those  who  wished  to  extend  the 
activity  of  woman  beyond  the  limits  of  the  household 
were  accused  of  indelicacy  towards  the  sex.  Today 
"  Woman's  L,abor  "  constitutes  an  important  factor  in 
economics. 

Among  the  Jews,  "work"  was  considered  an  orna- 
ment of  the  virtuous  woman. 

This  holds  good  not  alone  for  Jewish  women  but 
for  the  able  women  of  all  nations,  all  of  whom,  in  the 
process  of  time,  sought  and  found  opportunity  to  de- 
vote their  powers  to  the  weal  of  the  family,  as  well  as 
of  the  community  at  large. 


132  THK   JEWISH    WOMAN. 

In  the  Proverbs  (Sol.  chap.  31)  is  found  the  ideal  of 
the  true  working,  winning,  and  providing  women.  It 
is  clear  that  Schiller  was  influenced  by  this  Biblical 
characterization  in  his  "Glocke,"  where  he  depicts  the 
active  housewife.  Schiller,  however,  much  as  his  de- 
lineation reminds  of  the  "  virtuous  wife  "  of  the  Prov- 
erbs, has  omitted  one  trait,  but  this  is  exactly  the  trait 
which  is  characteristic  of  Jewish  woman,  and  this  is 
charity. 

Schiller's  "active  housewife"  cares  and  provides  for 
her  own  family  only ;  the  Jewish  housewife  reserves  a 
share  also  for  others.  Dr.  Lazarus,  in  his  delightful 
culture  study,  "  A  Jewish  Community  Fifty  Years 
Ago,"  speaks  of  Jewish  hospitality.  He  describes 
how,  at  the  beginning  of  the  year,  every  family  reports 
to  the  magistrate  of  the  community  at  how  many  set 
days  they  wish  to  see  at  their  table  traveling  strangers, 
the  singers  of  the  synagogue,  or  students  of  the  Tal- 
mud. Even  families  in  straitened  circumstances, 
where  the  housewife  could  set  only  a  meager  table,  in- 
sisted on  having  a  guest  at  least  sometimes.  When, 
however,  by  some  happy  chance,  she  could  provide  a 
richer  dish  for  the  Sabbath  day,  then  someone  was 
quickly  dispatched  to  the  magistrate  to  ask  for  a  guest, 
if  possible  a  Talmud  student,  for  that  brought  joy  and 
honor  to  the  house. 

Money  was  also  collected  in  a  box,  which  circulated 
from  house  to  house  on  the  day  of  new  moon.  This 
money  was  distributed  among  poor  students. 

Woman  associations  for  the  nursing  of  the  sick  and 
the  outfitting  of  poor  brides  entailed  active  coopera- 
tion. "No  limit  and  no  fatigue  was  known  in  personal 
service." 


PRACTICAL  CULTURE  WORK.        133 

The  same  culture  study  contains  the  following  pas- 
sage: "Bobe*  Zortelchen  had  lived  in  our  house;  I 
had  not  known  her,  but  the  report  of  her  holiness  and 
her  charitable  deeds  survived  long  after  her  death.  The 
room  where  she  had  dwelt  was  entered  by  us  only  with 
an  inherited  feeling  of  reverence.  Her  memory  was 
recalled  by  many  anecdotes,  one  of  which  I  will  relate  : 
"  Her  only  daughter,  who  had  died  early,  had  left  an 
only  son,  who  lived  in  one  of  the  suburbs.  After 
many  years  a  daughter  was  born  to  him,  who,  as  was 
customary,  was  named  after  her  father's  mother.  To 
visit  this  child  was  the  sweetest  joy  of  Bobe  Zor- 
telchen, but  she  never  permitted  herself  to  go  to  see 
her  on  weekdays ;  these  were  all  devoted  to  personal 
service." 

As  counterpart  of  this  venerable  matron,  Dr.  Laza- 
rus cites  a  plain  woman  of  the  people.  The  picture 
of  vigor,  she  walked  with  firm,  courageous  stride, 
like  a  man.  Indeed  she  was  sorely  in  need  of  cour- 
age. Bereft  of  her  husband,  she  had  to  sustain  her- 
self, with  six  children  and  her  aged  mother.  How  her 
eyes  flashed  with  indignation  when,  after  some  acci- 
dent, she  declined  to  accept  the  heartily  offered  help. 
"Yet  have  I  none  accepted,"  she  said  proudly.  Dur- 
ing the  day  she  peddled  in  the  country,  but  early  in 
the  morning  before  she  went,  and  late  in  the  evening, 
when  she  returned  and  had  provided  for  the  children, 
she  acted  as  messenger  of  the  different  societies.  Be- 
sides this,  in  order  to  increase  her  small  income,  she 
used  to  watch  the  sick  and  the  women  in  childbed  at 
night. 

Dr.   Lazarus   relates    further :    "  We  had    no  female 


*  Grandmother. 


134  THE   JEWISH   WOMAN. 

teachers  nor  schools  for  girls.  But  I  must  mention 
one  woman  who  lived  and  labored  in  the  community. 
She  taught  the  servant  girls  who  were  engaged  to  be 
married,  and  who  had  neglected  to  learn,  or  had  for- 
gotten, to  read  the  Hebrew  prayers.  In  the  cold  season, 
at  evening,  she  wandered,  armed  with  a  small  lantern, 
through  the  streets,  intent  on  unraveling  the  mysteries 
of  the  A  B  C  to  the  future  housewives,  for  a  remuner- 
ation of  one  "guten  Groschen,"  about  six  cents  of  our 
money. 

Jewish  women  could  not,  of  course,  unfold  their 
activity  and  energy  at  large  until  after  the  promulga- 
tion of  equal  civil  rights.  One  of  the  first  women 
who  took  advantage  of  the  dawn  of  the  new  era  of 
liberating  justice  was  Fanny  Nathan,  born  1803,  who 
selected  as  a  prototype  the  noble  Francke,  the  founder 
of  the  Orphan  Asylum  at  Halle. 

She  traveled  from  city  to  city  lecturing,  inciting, 
inspiring  with  her  enthusiasm.  At  last  she  could  open 
an  institution  with  two  orphan  children.  Out  of  this 
small  beginning  developed,  forty-nine  years  later,  "  The 
Jewish  Orphan  Asylum  for  Westphalia  and  the  Rhine 
countries." 

Contemporaneously  with  Fanny  Nathan  lived  Ra- 
chel Meyer,  whose  maiden  name  was  Weiss.  Her 
strict  education  had  early  ripened  independent  thought 
and  action  in  her.  Imbued  with  ideal  aspirations,  she  de- 
voted her  whole  energy  to  works  of  benevolence.  She 
was  wedded  to  an  upright  and  well-educated  merchant, 
who,  being  a  man  who  had  traveled  a  great  deal,  was 
well  able  to  widen  her  mental  horizon.  Although  she 
attended  zealously  to  her  duties  as  mother  and  mis- 
tress of  a  household,  she  still  found   time  for  philan- 


PRACTICAL  CULTURE  WORK.        135 

thropical  endeavors.  She  established  a  school  for  poor 
children,  where  she  herself  taught  several  hours  daily. 
Through  the  children  she  sought  to  influence  the 
families.  Her  efforts  were  crowned  with  success — 
visible  in  the  greater  cleanliness  of  the  surroundings 
and  the  better  moral  conduct  of  the  beneficiaries. 

The  intercourse  with  men  and  women  of  ripe  under- 
standing broadened  her  views,  and  her  growing  intel- 
lect found  expression  in  literary  activity,  which  will  be 
mentioned  later. 

Who  would  be  able  to  name  all  the  Jewish  women 
that,  without  public,  attainments,  quietly  and  unosten- 
tatiously exercised  the  most  benign  influence?  Even 
as  thinking  and  striving  helpmates  merely  of  their  hus- 
bands, devoted  to  the  service  of  science,  they  added 
their  share  to  the  progress  of  culture,  for  how  many 
renowned  men  have  publicly  acknowledged  and  thank- 
fully confessed  that  they  owed  the  best  of  their  thoughts 
and  achievements  to  the  impulse  received  from  their 
wives ! 

Judith  Montefiore  will  be  spoken  of  later  on. 
Here,  in  closing,  we  will  mention  only  a  modest  wife 
of  a  scholar,  who  can  be  taken  as  a  type  of  the  quiet 
influence  of  the  wife  on  the  activity  of  the  husband, 
Mrs.  Adelheid  Zunz,  the  wife  of  the  far-famed 
scholar,  Leopold  Zunz. 

We  will  not  enter  here  into  the  details  of  the  life  of 
this  intellectual  and  unassuming  woman.  We  will 
only  recall  the  fact  that  she  had  a  long  interview  with 
Queen  Victoria  of  England  in  the  year  1854,  when 
many  weighty  words  were  interchanged  between  these 
two  women,  so  different  in  other  respects,  bat  so  alike 
in  the  love  for  humanity. 


136  THE    JEWISH    WOMAN. 

All  the  foregoing  facts  go  to  confirm  the  deep  family 
devotion,  the  religions  faithfulness,  and  the  ardor  for 
practical  culture  work  of  the  Jewish  woman. 

From  the  moment  that  the  Jewess  had  no  more  to 
tremble  for  her  own  welfare  and  the  welfare  of  her 
family,  she  directed  her  attention  to  the  welfare  of 
others. 

After  the  duties  in  the  home  were  faithfully  and  en- 
tirely performed,  she  found  time  and  opportunities  to 
work  for  the  interests  of  the  less  fortunate. 

A  large  number  of  charitable  establishments  and 
philanthropic  institutions  bear  witness  to  the  benevo- 
lence of  Jewish  woman. 

These  establishments  and  institutions  are  generally 
of  an  entirely  unsectarian  character. 


CHAPTER  X. 

SARAH    COPIA    SULLAM. 

"  There  are  many  dwellings  in  my  father's 
house."  .... 

JEWISH  woman  distinguished  herself  not  only  as 
wife,  mother,  heroine,  martyr,  and  benefactress, 
but  also  as  independent  thinker  and  poetess. 

When,  in  the  middle  of  the  sixteenth  century,  in 
special  regard  to  the  eagerness  for  learning  and  read- 
ing of  the  female  sex,  collections  of  prayers  and  of 
legends  were  printed  and  rapidly  spread,  there  ap- 
peared simultaneously  Italian,  Spanish  and  Portuguese 
translations.  These  translations  proved  a  powerful  in- 
centive to  original  poetical  creations. 

The  hosts  of  immigrating  Spanish  fugitives  roused 
anew  the  taste  for  poetical  art.  They  brought  the 
romance  and  poetry  of  the  sunny  South  to  the  misty 
North  in  sonnets  and  stanzas,  in  popular  verses  and 
songs.  The  glorious  glow  of  poetry  sent  its  bright, 
luminous  rays  into  every  nook  and  corner. 

Many  names  of  foreign  Jewish  poetesses  are  re- 
corded, who  exercised  a  great  influence  on  their  north- 
ern sisters.  Some  of  these  were  Isabella  Correa, 
Isabella  Henriquez,  Sarah  de  Fonseca,  Donna 

i37 


I38  THE    JEWISH    WOMAN. 

Y.  PlEMENTEL,  MANUELA   NUNNES    ALMEIDA,    BEN- 

venuta  Cohen,  and  Belmonte.  Some  of  these  had 
come  to  Germany  with  their  fugitive  families,  and  there 
personally  influenced  the  art  of  poetry. 

Since  the  times  of  the  persecution  and  degradation  of 
the  Jews,  there  prevailed  a  great  lack  of  taste  among 
them  in  their  poetical  creations,  as  well  as  in  their 
prose  writings. 

Hebrew  poetry,  once  so  sonorous  and  sublime,  now, 
alas !  spoke  in  depressed,  dull  tones,  or,  still  worse,  in 
forced  attempts  at  witticism.  Now  a  refreshing,  sweet 
breeze  wafted  songs  and  lays  from  the  Spanish  and 
Portuguese,  although  they  were  likewise  songs  of  lam- 
entation, but  quick  with  the  spirit  of  beauty  and  grace. 

The  Spanish  fugitives,  who  had  settled  in  Amster- 
dam, organized  literary  associations  and  academies. 
One  of  the  most  prominent  members  of  these  societies 
was  Isabella  Correa.  Here,  in  the  land  where  she 
could  freely  acknowledge  her  Jewish  religion,  she  ac- 
cepted the  name  of  Rebeccah.  Distinguished  by  in- 
tellect and  beauty,  she  was  greatly  honored.  But  she 
had  higher  aspirations ;  she  began  to  study  languages, 
and  it  was  claimed  that  she  soon  mastered  nearly  all 
the  European  tongues.  Among  her  literary  works  is 
also  a  translation  of  Guarinis'  "  Pastor  Fido."  She 
made  a  good  many  alterations  and  additions  in  this 
translation,  which  were  so  much  admired  that  the  book 
had  to  be  reprinted  in  several  editions. 

Donna  Isabella  Henriouez  was  a  friend  of  the 
beautiful  Correa.  In  her  youth  she  lived  in  Madrid. 
Driven  away  from  there,  she  fled  to  Amsterdam,  where 
she  won  many  friends  and  protectors  by  her  amiability. 
She  was  of  a  less  creative  mind  than  Correa,  and  was 


SARAH    COPIA    SULLAM.  1 39 

satisfied  to  assist  her  abler  friend  in  her  lite-rary  work 
by  nice  suggestions,  and,  when  there  was  occasion  for 
it,  by  open  criticism. 

Sarah  de  Fonseca,  Y.  Piementel,  Manuela 
Nunnes  Almeida,  her  daughter,  Benvenuta,  and 
other  Jewesses  of  Spanish  descent,  in  later  years  set- 
tled in  London,  where  their  families  spread  and  were 
much  respected. 

Rachel  Ackermann,  a  German  Jewess,  acquired 
great  renown  at  that  time  in  Vienna.  She  combined 
poetical  talent  with  courage  and  a  sarcastic  turn  of 
mind,  which  finally  proved  fatal  to  her.  She  wrote  a 
trenchant  satire,  "  The  Secret  of  the  Court,"  in  conse- 
quence of  which  she  was  banished  from  Vienna,  and 
died  of  grief  and  homesickness,  in  exile,  at  the  age  of 
twenty-two  }-ears. 

While  in  Germany  esthetical  taste  in  Hebrew  poetry 
slowly  began  to  develop,  there  flourished  Jewish  poet- 
esses of  great  renown,  even  before  this  time,  in  Italy, 
the  land  of  art  and  beauty. 

As  early  as  the  fourteenth  century  a  Jewess,  Guis- 
Tina  Lewi-Perotti,  won  fame  by  her  poetical  talent 
at  Venice.  In  the  year  1350  she  addressed  Petrarca 
in  a  beautiful  sonnet,  and  received  in  answer  a  son- 
net from  him,  which  found  a  place  in  his  publica- 
tions. 

Another  poetess,  by  the  name  of  Rosa  Levi,  lived 
in  Venice  in  the  year  1571. 

It  is  strange  that  Shakespeare  chose  Venice  for  the 
scene  of  Shylock's  trial  and  defeat,  for  in  this  city 
the  Jews  were  treated  with  less  prejudice  than  else- 
where; accordingly,  they  lived  there  quietly  and  con- 
tentedly, and  contributed  a  large  share  to  the  flour- 
ishing condition  of  the  Venetian  Republic. 


140  THE    JEWISH    WOMAN. 

Graetz,  in  his  "  History  of  the  Jews,"  states  that 
four  thousand  Christian  operatives  were  at  work  in 
Jewish  manufacturing  establishments  at  Venice.  They 
liked  to  work  there,  as  they  were  promptly  paid  and 
kindly  treated  by  the  proprietors. 

One  of  the  manufacturers  was  Joseph  Askarelli,  who 
was  counted  among  the  most  prominent  men  among 
them.  His  wife,  Deborah  Askarelli,  gave  evidence 
of  such  exceptional  talent  and  originality  that  even 
J.  M.  Jost  speaks  of  her,  in  spite  of  his  well-known 
reserve,  in  his  writings,  in  regard  to  persons  belonging 
to  the  female  sex. 

She  wrote  poetry  in  the  Hebrew  and  Italian  lan- 
guages, translated  the  poems  of  Moses  Riidi  (1602), 
and  likewise  Hebrew  hymns,  in  exquisite  Italian  verse. 
Her  writings  are  marked  by  a  dignified  but  simple,  clear 
language.  She  also  left  original  writings  which  were 
highly  commended  by  her  contemporaries.  A  poet, 
who  dedicated  to  her  one  of  his  works,  addressed  her 
thus : 

"  Deborah,  if  others  in  triumphs  rejoice, 
But  for  Israel's  glory  thou  raiseth  thy  voice." 

It  would  be  a  grateful  task  for  an  historical  writer 
to  delineate  the  life  of  this  gifted  woman.  He  would 
find  not  only  an  abundance  of  highly  interesting  facts 
in  regard  to  the  period  in  which  she  lived,  but  also  in 
regard  to  the  peculiar  circumstances  and  social  rela- 
tions which  formed  the  basis  of  her  intellectual  life. 
But  the  most  important  and  most  interesting  author- 
ess among  Jewish  women,  at  the  close  of  the  middle 
ages,  is,  without  doubt,  Sarah  Copia  Sullam.  She 
was  born  in  Venice  about  1590.  Her  father,  Simon 
Coppia,  was  one  of  the  aforementioned  manufacturers. 


SARAH    COPIA    SULLA M.  141 

Even  as  a  child  she  showed  extraordinary  talents. 
Her  father,  a  noble,  enlightened  man,  gave  her  a  liber- 
al education,  and  she  attempted  original  writing  when 
quite  young.  She  devoted  herself  to  the  study  of  sci- 
ence and  art,  acquainted  herself  with  the  Greek  and 
Latin  poets,  and  soon  could  read  them  fluently  in  the 
original ;  but  the  history  of  her  own  people  awoke  her 
deepest  interest.  The  towering  forms  of  the  prophets 
roused  her  admiration  and  enthusiasm.  She  was  deep- 
ly impressed  by  the  vast  difference  between  the  glori- 
ous past  of  her  people,  and  their  present  humiliation. 
Her  bitter  tears  often  flowed  on  account  of  the  deplor- 
able fate  of  Judah.  She  also  showed  a  great  talent  for 
music  when  young.  Everyone  who  heard  her  sing 
was  enchanted  by  her  sweet  voice.  She  improvised 
words  to  original  melodies,  and  her  improvisations 
were  so  wonderful  that  people  were  at  a  loss  which 
to  admire  most — her  musical  talent,  her  sweet  voice, 
her  poetry,  or  her  beauty. 

Colleges  of  music  had  been  formed  in  the  Jewish 
communities,  but  Christians  were  restricted  by  severe 
penalties  from  joining  them.  As  the  Jews  were  per- 
mitted only  to  inhabit  the  Isle  Eunga  Spina,*  so  Sa- 
rah's talents  were  exercised  but  in  the  limits  of  the 
Ghetto.  Nevertheless,  Sarah's  fame  spread,  and  the 
beautiful  and  gifted  Jewish  girl  was  the  object  of  in- 
tense curiosity  and  exceptional  attention  far  and  near. 

Prominent  men  and  women  of  Venice,  renowned 
travelers,  even  the  members  of  the  high,  aristocratic 
circles,  did  not  disdain  to  visit  her,  and,  enchanted  by 
her  charms,  they  contributed,  by  their  reports,  to  the 
spreading  of  her  renown. 


*  Full  information  about  the  Jewish  quarters,  called  Ghet- 
tos, are  found  in  Dr.  D.  Philipson's  ''Old  European  Jewries" 


142  THE   JEWISH   WOMAN. 

The  attention  of  the  clergy  was  roused,  and  open 
and  secret  attempts  were  made  to  convert  the  beautiful 
Jewess.  Tracts  and  missionary  treatises  were  written 
on  her  account ;  the  most  distinguished  women  sought 
her  and  tried,  by  flattery  and  promises  of  a  brilliant 
future,  to  induce  her  to  embrace  Christianity.  But 
Sarah  had  penetrated  too  deeply  into  the  spirit  of 
Judaism,  and  was  too  well  acquainted  with  the  funda- 
mental principles  of  her  belief;  she  was  too  familiar 
with  the  history  of  her  people.  What  would  have  been 
perhaps  possible  in  the  case  of  an  ignorant  Jewess,  for 
only  an  ignorant  Jewess  is  not  aware  of  what  she  loses 
with  her  religious  belief,  was  impossible  for  a  well-in- 
formed fewess  like  Sarah.  She  considered  it  no  merit 
in  herself  that  she  resisted  all  allurements ;  she  re- 
mained faithful,  as  every  noble  mind  will  remain  faith- 
ful, to  that  which  it  has  learned  to  know  to  be  superior. 

According  to  the  wish  of  her  mother  she  was  mar- 
ried at  the  age  of  twenty-one  to  Jacob  Sullam,  an 
amiable,  well-educated  young  man. 

She  joined  the  name  of  her  husband  to  her  maiden 
name,  and  called  herself  Sarah  Copia  Sullam. 

From  the  poems  written  in  praise  of  her  beauty  an 
approximate  idea  of  her  personal  appearance  can  be 
formed.  A  graceful  form,  hair  of  a  golden  hue,  and 
wonderful  eyes,  must  have  been  her  main  charms.  In 
reading  the  description,  one  is  involuntarily  reminded 
of  the  pictures  of  Titian. 

This  beautiful,  gifted  and  charming  woman  was  also 
endowed  with  a  soul  full  of  enthusiasm  for  all  the 
noble  and  the  good,  and  with  a  glowing  imagination. 
Only  in  this  way  can  it  be  explained  that,  on  reading  a 
poem  about  the  biblical  Queen  Esther  by  a  contempo- 


SARAH    COPIA    SULLAM.  143 

raneous  author,  she  was  so  carried  away  with  ecstasy 
as  to  write  a  letter  to  the  man,  although  personally 
unacquainted  with  him,  in  which  she  said  that  the 
book  was  with  her  day  and  night ;  that  she  kept  it 
under  her  pillow  in  order  to  read  in  it  immediately  at 
the  dawn  of  the  morning. 

This  truly  effeminate  exaltation  proved  fatal  to  her. 
Certainly  she  never  swerved  for  a  moment  from  her 
lofty  aspirations,  and  always  remained  true  to  her  faith 
and  true  to  herself,  a  pure  and  noble  woman,  but  the 
spiritual  enjoyment  she  gained  by  that  step  could  not 
outweigh  the  heartache  she  experienced,  and,  still  more 
so,  inflicted. 

The  author  of  "Esther"  was  Ansaldo  Ceba.  A 
scion  of  a  patrician  family,  he  was  very  talented,  well 
educated,  a  man  of  the  world,  though  a  member  of  the 
clergy.  His  early  poetical  attempts  show  a  tendency 
to  frivolity,  but  he  soon  became  disgusted  with  this 
course,  and  aspired  to  become  a  kind  of  reformer. 

He  turned  to  earnest  studies,  and  also  learned  the 
Hebrew  language,  in  order  to  be  able  to  read  the  Bible 
in  the  original  text.  In  this  way  he  was  led  to  the 
conception  of  the  poem  "  Esther,"  of  which  he  hoped 
that  it  would  be  classed  with  the  masterworks  of  Tasso 
and  Ariosto. 

The  public,  however,  did  not  respond  to  his  antici- 
pations. Only  one  woman,  the  most  beautiful  woman  of 
her  time,  in  faith  a  sister  of  the  biblical  heroine,  was 
moved  with  enthusiasm  on  reading  the  poem,  and 
wrote  to  him  in  terms  of  naive,  glowing  thankfulness. 
No  wonder,  under  such  circumstances,  that  a  passion 
not  entirely  spiritual  was  kindled  in  the  heart  of  An- 
saldo Ceba.  for  his  fair  correspondent. 


144  THE   JEWISH   WOMAN. 

Meanwhile,  as  a  good  Christian,  and  son  of  the 
"  only  Church  of  Salvation,"  he  but  sought  her  eon- 
version,  and  insisted  on  the  continuation  of  the  cor- 
respondence. 

Sarah  consented,  not  without  a  hint,  however,  that 
finally  he  would,  perhaps,  feel  disappointed. 

"  Chi  il  vecchio  cammin  pel  nuovo  lascia, 
Spesso  singanna  e  poi  tie  sente  ambascia." 

("  Who  turns  from  old  ways  to  the  new, 
May  go  astray  and  then  will  rue.") 

The  correspondence  lasted  four  years.  His  letters 
were  preserved,  and  later  on  published.  Her  letters 
fell  into  the  hands  of  the  Inquisition. 

The  first  letters  are  but  the  expressions  of  a  warm 
friendship.  Sarah  even  sends  a  case,  a  toilet  case, 
which  she  herself  has  painted,  to  her  ecclesiastical 
friend.  Gradually  the  letters  become  more  glowing, 
more  fervent,  and  the  calmness  of  his  mind  is  lost. 

His  urgent  endeavors  for  her  conversion  prove,  time 
and  again,  fruitless,  but  still  he  hopes  on,  and  the  pious 
expressions  of  Christian  love  are  intermingled  with 
sentences  aglow  with  secret  passion. 

He  did  not  dare  to  meet  her  personally,  but  he  sent 
to  her  from  Genoa,  where  he  lived,  his  old  faithful  serv- 
ant, Marco,  with  a  basket  of  the  rarest  and  most  de- 
licious fruit,  a  Spanish  book,  and  some  Latin  mission- 
ary treatises,  which  he  earnestly  requested  her  to  read. 
She  was  conversant  with  the  Spanish,  Greek,  Italian, 
Hebrew,  and  Latin  languages.  She  willingly  complied 
with  his  request,  without,  however,  changing  her  opin- 
ions in  the  least. 

Marco  was  warmly  welcomed   by    Sarah,  who   ex- 


SARAH    COPIA   SULLAM.  145 

tended  to  him  not  only  her  usual  hospitality,  but  also 
sang  to  him  parts  of  the  poem  of  his  master,  which  she 
had  composed.  The  old  man  returned  to  Genoa,  intox- 
icated with  the  beauty  and  charm  of  his  hostess.  With 
glowing  enthusiasm  he  spoke  to  Ceba.  of  Sarah's  per- 
sonal appearance,  of  her  kindness  and  grace.  Ceba, 
deeply  moved,  still  was  not  satisfied  with  her  letter, 
which  Marco  had  brought  with  him.  The  letter 
seemed  to  him  even  more  reserved  than  usual.  He 
wrote  to  her,  asking  her  permission  to  pray  to  the  Vir- 
gin Mary  for  her  conversion.  Sarah  replied  that  she 
would  permit  him  to  do  so  if  in  return  he  would  allow 
her  to  pray  to  God  for  his  conversion  to  Judaism. 

The  correspondence  between  these  two  so  opposed 
minds  is  of  great  interest. 

Sarah's  arguments  show  a  greater  versatility  and 
profoundness  than  even  those  of  her  proselytizing 
friend  and  opponent.  Her  knowledge  often  perplexes 
him,  her  scrutiny  is  quick  in  detecting  his  weak  points. 
From  his  citations  one  is  led  to  deduce  that  her  replies 
must  have  been  of  a  pitilessly  trenchant  logic. 

She  refers  also,  on  proper  occasions,  to  the  authority 
of  the  philosophers.     Especially  is  it  Aristotle  whom 
she  quotes,  though  it  may  seem  strange  that  the  Stagi- 
rite  should  be  made  to  intercede  for  Judaism  in  a  con 
troversy  against  Catholicism. 

The  Jewess  had  still  another  advantage  over  her 
Christian  opponent.  She  was  more  familiar  with  the 
sacred  Scriptures  and  the  Hebrew  language  than  he 
was.  When  he  quoted  passages  which  he  thought 
must  bring  conviction  to  her,  she  proved  to  him  that 
the  translation  was  faulty,  or  that  he  himself  had  mis- 
understood the  true  meaning  of  the  words. 
10 


146  THE    JEWISH    WOMAN. 

At  this  time  Ceba  lost  a  brother  in  the  Turkish  war. 

Their  written  arguments  had  already  several  times 
reverberated  with  harsh  tones.  Now  these  were 
hushed,  and  only  the  sweet  cadences  of  womanly  sym- 
pathetic consolations  were  heard. 

Sarah  speaks  in  the  most  tender  accents  to  the  grief- 
stricken  friend.  He  was  grief-stricken  indeed,  for  sud- 
denly the  presentiment  had  taken  hold  of  him  that 
also  he  would  die,  and  Sarah,  unconverted,  would  be 
lost  to  him  forever.  A  meeting  here  on  earth  he  re- 
nounced in  the  hope  of  a  meeting  in  Paradise.  More 
pressingly,  ardently,  passionately,  he  urged  her  to  ac- 
cept Christianity  ;  but  the  more  he  urged  her,  the  more 
steadfastly  she  declined.  Hard  and  bitter  remarks  were 
uttered,  wounding  the  deeper,  as  each  one  designed 
only  the  best  for  the  other. 

He  who  has  not  gone  through  such  a  conflict  him- 
self can  not  understand  how  the  health  of  body  and 
soul  are  undermined  by  it.  Sarah  had  become  sickly, 
and  Ceba.  felt  the  hour  of  death  approach. 

He  wrote  to  her  at  the  close  of  a  touching  letter : 
"  After  my  death,  and  during  the  short  time  I  have  yet 
to  live,  I  conjure  you  to  think  of  me  as  of  a  devoted  and 
loyal  servant  .  .  .  but  pray  do  not  answer  me. 
Adieu."  But  he  loved  her  too  well  to  be  able  to  dis- 
pense with  her  letters  for  the  time  he  had  yet  to  live. 
The  correspondence  was  begun  anew,  and  anew  they 
tasted  its  pleasures  and  pangs. 

It  is  a  sad  spectacle  to  see  how  these  two  noble 
minds  embittered  for  one  another  this  scant  source  of 
pleasure  in  the  firm  belief  of  fulfilling  a  duty.  Ceba 
has  now  recourse  to  new  means.  He  has  a  picture 
taken  of  himself,  and  sends  it  to  Sarah.     She  is  over- 


SARAH    COPIA    SULLAM.  147 

joyed;  she  calls  the  friend  "  My  sun."  He  now  makes 
bold  to  ask  her  to  pray,  if  even  only  once  a  day : 
"  Blessed  Virgin  Mary,  pray  for  me  !"  She  could  not 
but  refuse  even  this.  He  is  in  despair.  "  Why  do 
you  insist  on  bringing  bitter  tears  into  my  eyes  and  on 
hastening  the  hour  of  my  death,  while  all  my  aim  and 
endeavor  is  to  save  you?" 

As  he  failed  to  persuade  Sarah,  he  tried  to  persuade 
her  husband,  but  Jacob  Sullam  remained  as  steadfast 
as  his  wife. 

Another  shadow  fell  on  Ceba's  life.  His  dearly  be- 
loved sister  died.  With  a  tenderness  deeper  even 
than  before,  Sarah  consoles  him  and  sends  her  picture 
with  the  letter.  What  an  impression  the  picture 
made  on  him,  one  can  guess  by  his  words : 

"  .  .  .  It  is  not  good  that  I  see  you  .  .  .  nei- 
ther you  nor  your  picture ;  my  mind  ought  to  be  com- 
posed and  calm  so  near  the  final  hour  of  my  life  . 
.  but  you — you  have  vanquished  me  on  all  sides  ; 
I  can  not  escape. 

"I  am  not  master  of  myself ;  for,  standing  before 
your  picture,  such  delight  takes  hold  of  my  soul  that 
I  blush." 

Despite  his  resolution  he  would  have  finally  gone 
to  Venice,  but  the  lingering  sickness  made  such  in- 
roads that  he  felt  the  shadow  of  death  upon  him. 

In  his  letters  he  now  speaks  frequently  of  his  dread- 
ful sufferings,  and  of  the  approaching  end,  and  with 
cruel  persistence  he  depicts  to  her  how  much  easier 
death  would  be  to  him  if  she  would  become  a  Chris- 
tian !  He  counts  upon  her  pity.  She,  the  tortured 
friend,  again  and  again  has  to  assure  him  that  she 
would  have  to  despise  herself  if  she  would  succumb 
to  a  weakness  and  deny  her  inmost  convictions. 


148  THE   JEWISH   WOMAN. 

Meanwhile  clouds  began  to  gather  on  Sarah's  hori- 
zon. Her  fame,  her  beauty,  her  superior  poems  which, 
though  not  published,  still  circulated  from  hand  to 
hand,  her  steadfast  refusal  to  accept  Christianity—  all 
this  made  her  a  conspicuous  personality  who  could 
not  escape  public  observation. 

As  the  purity  of  her  life  was  above  all  suspicion, 
some  calumniators  spread  the  report  that  the  corre- 
spondence with  Ceba.  was  only  a  preliminary  to  her 
conversion.  While  she  suffered  for  Judaism,  and  vin- 
dicated it,  her  own  coreligionists  were  incited  against 
her  as  being  an  apostate.  She  felt  deeply  wounded. 
It  never  was  learned  how  this  accusation  had  been 
spread,  or  who  the  accusers  were.  Perhaps  it  was 
hoped  to  alienate  Sarah  from  Jews  and  Judaism  by 
these  means,  but  also  this  proved  of  no  avail — her 
strong  soul  never  swerved. 

But  graver  trials  were  in  store  for  her. 

A  Catholic  priest,  who  became  Bishop  of  Capodis- 
tria,  in  the  year  1621,  published  a  treatise  on  the 
immortality  of  the  soul.,  in  which  he  accused  Sarah 
Copia  Sullam  of  denying  this  common  doctrine  of 
Judaism  and  Christianity. 

Such  an  accusation  could  lead  to  very  serious  con- 
sequences. The  Inquisition  had  the  right  of  criminal 
prosecution  and  the  decision  of  life  and  death  in  such 
cases. 

It  was  the  time  of  enforced  conversions  ;  those  un- 
willing to  be  baptized  were  tortured  and  killed,  in 
Spain,  Germany,  Bohemia  and  Hungary.  One  unfor- 
tunate in  Ispahan  was  condemned  to  be  torn  to  pieces 
by  dogs. 

Everywhere  were  publications  circulated  which  in- 


SARAH    COPIA    SULLAM.  1 49 

flamed  the  minds  of  the  Christians  against  the  Jews, 
and  where  the  Jews  had  attained  wealth  by  industry 
and  frugality,  in  spite  ot  all  obstacles,  there  the  hy- 
dra of  jealousy  lifted  its  venomous  head. 

Dangers  lurked  everywhere,  and  well  might  have 
reigned  deep  anxiety  at  that  time  in  the  peaceful 
home  of  the  beautiful  Sarah. 

But  she  did  not  lose  courage.  Within  two  days 
she  dashed  off  a  written  defense  which  vindicated  her 
entirely,  while  it  confounded  the  fanatical  priest.  This 
defense  was  written  with  such  a  dialectic  keenness  and 
clearness  that  it  carried  conviction  unto  her  very  op- 
ponents. Besides  this,  the  fair  writer  displayed  the 
most  amiable  womanliness. 

With  gentle  modesty,  though  tinged  with  roguish- 
ness,  she  excused  herself,  in  the  preface,  for  daring 
to  appear  before  the  public.  "But,"  says  she,  "  I 
was  forced  to  do  it."  She  dedicated  her  "  Manifesto  " 
to  the  soul  of  her  dear,  departed  father.  One  can  not 
read  the  words  she  addressed  to  him  without  being 
deeply  moved.  This  address  proves  immortality  better 
than  all  discussions.  Some  passages  of  her  lucid  pro- 
fession of  faith,  and  powerful  defense  against  the  ag- 
gressor, may  give  an  idea  how  keen-edged  and  power- 
ful her  dialectic  weapons  were. 

"  Indeed,  if  the  doctrine  of  immortality  of  the  soul 
could  not  be  sustained  by  any  other  grounds  than 
those  cited  by  you,  surely,  materialism  would  be  vic- 
torious and  poor  humanity  would  have  to  be  pitied. 
You  might,  perhaps,  reply  that  God  often  employs 
mean  and  wretched  tools  to  accomplish  great  ends. 
Yes ;  but  then  the  results  were  godly.  This  differ- 
ence deprives  you  of  every  claim  to  the  assertion  that 
you  are  a  prophet. 


150  THE   JEWISH    WOMAN. 

"  I  do  not  speak  to  you  in  order  to  pose  as  a  scholar 
or  philosopher  ;  on  the  contrary,  I  confess  that  I  am 
fully  aware  how  little  I  know 

"I  can  forgive  you  for  having,  apparently,  neither 
read  the  Holy  Scriptures  nor  the  historical  writings 
of  Joseph  Flavius,  who  speaks  of  all  the  different 
opinions  held  by  the  Jewish  people.  But  I  can  not 
forgive  you  for  not  being  familiar  with  the  gospel  of 
your  own  creed — for  if  this  would  not  be  the  case  you 
would  have  remembered  that  in  St.  Matthew  (Chap. 
22)  the  Sadducees,  who  denied  the  immortality  of  the 
soul,  went  to  Christ  for  information,  who  silenced 
them  by  a  wise  reply. 

"  Furthermore,  you  affirm  that  I  am  even  without 
belief  in  the  infallible  autograph  of  God's  own  writ- 
ing. I  have  no  knowledge  of  the  existence  of  any 
autograph  of  God  besides  the  Ten  Commandments, 
and  my  belief  in  these  I  try  to  prove  with  every  ac- 
tion of  my  life.     .     .     . 

"  Are  you  in  possession  of  other  of  God's  com- 
mandments besides  these?  If  so,  I  would  be  happy 
to  hear  of  them." 

It  is  impossible  to  gain  an  adequate  idea  of  the 
grace  and  wit  displayed  in  the  defense  in  these  few 
passages.  The  whole  is  like  a  dainty  but  firmly 
welded  chainlet,  of  which  every  link  fits  perfectly. 

At  the  close  she  addressed  him  thus: 

"  And  now,  adieu  !  You  will  obtain  immortality, 
which  you  so  eloquently  preach,  as  well  as  myself,  if 
you  adhere  as  faithfully  to  the  Christian  teachings 
as  I  adhere  to  the  Jewish  law." 

Pater  Bonifazius — this  is  the  name  of  her  valiant 
assailant — a  name    little  in  accord  with  his  mode  of 


SARAH    COPIA   SULLAM.  151 

action.  Pater  Bonifazius  published  a  second  mena- 
cing and  inciting  charge  against  Sarah,  but  she  dis- 
dained to  answer  a  second  time,  nor  was  this  needed. 

Sarah's  manifesto  fell  like  a  thunderbolt  and  aroused 
general  attention  and  interest.  Bonifazius's  second 
charge  was  not  even  noticed.  An  impudent  poem,  ad- 
dressed to  her,  elicited  a  sonnet  from  her,  which  is 
counted  among  the  most  beautiful  poetical  creations 
of  the  Italian  language. 

We  are  indebted  to  Bonifazius  in  so  far  that  he 
was  the  cause  of  Sarah's  stepping  for  once  out  of  her 
literary  seclusion.  It  was  one  of  her  principles  never 
to  publish  any  of  her  writings,  consequently  only  few 
of  her  literary  works  have  been  preserved. 

It  is  perhaps  a  still  greater  loss  that  her  letters  to 
Ceba.  were  destroyed.  What  a  source  of  encourage- 
ment and  elevation  could  these  letters  have  become 
for  the  faint-hearted  and  the  wavering  in  their  be- 
lief! 

What  evidence  of  an  independently  thinking  mind 
and  of  a  fearless  soul,  full  of  exaltation,  yet  ever  dis- 
creet and  conscious  of  duty,  was  lost  with  them. 

Ceba,  who  died  in  April,  1623,  published  all  his  let- 
ters to  Sarah — there  were  fifty-three  of  them — and 
dedicated  them  to  his  friend,  Marcantonia  Doria,  of 
Genoa.  To  this  friend  he  had  also  bequeathed  his 
missionary  work.  The  letters  of  Sarah,  most  prob- 
ably, fell  into  the  hands  of  the  Inquisition.  It  would 
have  been,  of  course,  not  to  the  interest  of  this  in- 
stitution to  publish  the  letters  of  a  Jewess  strong  in 
her  faith  and  yet  liberal. 

Of  Sarah's  fate  little  is  known. 

She  quietly  devoted    herself  to  her  family  and  to 


152  THE   JEWISH   WOMAN. 

literary  work,  without  being  molested  by  the  Inquisi- 
tion. The  mission  of  Marcantonio  Doria  was  as  un- 
successful as  that  of  Ceba.  Sarah  remained  a  faithful 
Jewess.  She  died  in  May,  1641,  as  the  following  lines 
of  a  more  modern  Italian  scholar,  Moise  Soave,  testify  : 
".  .  .  In  the  year  1868  I  acquired  some  Hebrew 
manuscripts.  Studying  the  same,  I  found  a  number 
of  epitaphs  of  rabbis,  famous  physicians,  and  other 
prominent  persons.  This  manuscript  contains  200 
pages,  and  on  folio  25  the  epitaph  of  Sarah  Copia 
Sullam  is  found.  The  beautiful  verses,*  in  which  she 
is  called  "the  wise  and  virtuous,"  "  the  crown  of  the 
poor,"  "the  guardian  angel  of  the  unfortunate,"  con- 
clude with  the  appeal : 

"Return,  return,  Shulamite!" 

— Song  of  Solomon,  6:13. 


*  E.  David  comes  to  the  conclusion  that  these  verses  were 
written  by  the  poet  and  rabbi  Leone  di  Modena.  Most  of  my 
references  were  taken  from  the  biography  of  Sarah  Copia 
Sullam,  written  by  Leone  di  Modena,  and  published  in  Paris 
1877.  It  is  really  astonishing  that  with  such  a  thorough  work 
at  hand  so  many  errors  are  perpetrated  in  regard  to  Sarah's 
life  by  literary  men  as  well  as  by  historians  ;  e.  g.,  the}-  speak  of 
her  as  a  "maiden,"  while  the  very  name  Sullam  is  the  name 
of  her  husband. 


CHAPTER  XI. 


THE    MOTHER. 


DR.  LAZiVRUS,  in  his  first  essay  on  "  Psychology 
of  Nations,"  has  referred  to  the  typic-symbolical 
fact  that  with  all  civilized  nations  their  founders  came 
near  losing  their  lives  during  childhood.  They  are 
saved:  among  the  gentler  Greeks,  Zeus,  by  a  goat; 
among  the  more  rude  Romans,  Romulus  by  a  she 
wolf;  among  the  Jews,  Moses  by  Jochebed,  the  ow?i 
mother.  In  this  fact  is  pictured  the  family  devotion, 
which  has  distinguished  the  Jewish  race  from  so  many 
other  nations  since  the  earliest  times.  This  family 
devotion  especially  characterizes  the  relation  of  the 
mother  to  her  children. 

The  devotion  of  the  Jewish  mother  is  limited  only 
by  her  faithfulness  to  the  law. 

The  seventh  chapter  of  the  second  book  of  the 
Maccabees  tells  of  an  heroic  mother  who  was  imitated 
by  thousands  of  other  persecuted  sisters  during  the 
middle  ages.  They  chose  martyrdom  in  preference  to 
baptism.  But  if  permitted  to  live,  the  Jewish  mother 
so  tenderly  cared  for  her  children,  and  nursed  them 
with  a  faithfulness  which  characterize  her  the  most 
loving  among  loving  mothers. 

It  is  well  known    how  highly  motherhood  is  esti- 

153 


154  THE    JEWISH    WOMAN. 

mated  among  the  Jews.  To  be  a  mother  was  the 
crown  of  the  Jewish  wife.  The  Bible  brings  many 
an  example  of  the  childless  wife  approaching  the 
very  limit  of  the  permitted  in  order  to  obtain  the 
dignity  of  a  mother.  The  fervent,  tearful  prayer  of 
Hannah,  wife  of  Elkanah ;  the  strange  barter  of  Rachel 
with  her  sister  L,eah,  were  only  the  results  of  this  mo- 
tive. Hannah,  blest  by  the  birth  of  her  little  Samuel, 
discontinued  her  pilgrimages  with  her  husband,  and 
devoted  herself  entirely  to  her  boy  till  she,  true  to 
her  vow,  could  bring  him  to  the  priest  for  the  serv- 
ice of  Jehovah.  Then  she  again  traveled  every  year 
to  the  temple  to  bring  her  little  boy  "  a  coat  of  many 
colors."  How  many  thousands  of  stitches  Hannah  had 
to  make  to  accomplish  the  task !  thousands  of  stitches, 
and  every  stitch  accompanied  by  sweet  joy  and  pray- 
ers for  the  welfare  of  the  little  one. 

Of  course  the  modern  young  mother,  who  buys  the 
baby's  outfit  ready-made,  knows  nothing  of  the  joy  of 
those  thousand  stitches ! 

It  was  but  natural  that  Jewish  mothers  nursed  their 
babes  themselves,  while  among  other  nations  the  moth- 
ers frequently  avoided  this  sacred  and  sweet  duty  on 
account  of  trifling  excuses,  and  often  were  sustained 
in  this  derogatory  habit  by  a  too  obliging  house  phy- 
sician. 

From  the  first  unsteady  step  the  child  made,  until 
the  hour  when  he,  at  the  hand  of  the  father,  entered 
the  "Schul,"  the  Jewish  mother  was  the  boy's  only 
attendant  and  teacher. 

The  most  valued  treasure  of  the  house  was  entrust- 
ed to  no  strange,  paid  nurse. 

The  mother  reared  her  boy  with  indefatigable  but 
also  well-repaid  patience. 


THE    MOTHER.  155 

Nothing  but  perhaps  the  too  great  leniency  exer 
cised  by  the  Jewish  mother  toward  her  boy  could  be 
reproached. 

The  Jewish  proverb  says: 

"The  mother  gives  more  than  the  boy  asks  for." 
If  the  growing  boy  advanced  in  his  studies  so  as  to  be 
capable  of  framing  his  wishes  in  talmudical  phrases 
and  wit,  then  he  became  irresistible  to  a  true  Jewish 
mother's  heart !  For  her  boy  showed  that  he  had 
learned  something,  and  that,  with  the  help  of  God,  he 
might  become  a  "  L,amden  "  (a  scholar),  to  the  glory 
of  Israel ! 

By  the  Talmud  the  women  are  exempt  from  the 
regular  and  more  severe  studies  of  the  schools,  part- 
ly, perhaps,  because  the  wise  men  and  rabbis  had  the 
example  of  the  well-instructed  but  licentious  and  im- 
moral Greek  Hetare  before  their  eyes. 

Instruction  in  science  seemed,  to  them,  the  way  to 
coquetry.  Knowledge  appeared  to  them— as  it  appears 
to  some  very  young  or  very  old,  pedantical  masters 
even  today — as  a  degradation  of  womanliness. 

Furthermore,  as  Judaism  is  a  religion  of  deed  rather 
than  of  dogma  and  sentimentality,  women  were  not 
only  exemp'.  from  ceremonial  duties  (functions  in  the 
church),  but  were  not  even  permitted  to  perform  the 
same.  This  was  by  no  means  decreed  out  of  disre- 
gard for  woman — as  many  too  zealous  defenders  of 
the  female  sex  with  superfluous  indignation  assert — 
but  out  of  regard  for  woman.  Bible  and  Talmud  say, 
"  The  home  is  the  real  temple  of  woman,  the  educa- 
tion of  her  children  her  divine  service,  and  the  family 
her  congregation."  For  these  reasons,  and  for  sanitary 
reasons,  women  were  not  permitted  to  take  part  in  the 


I56  THE    JEWISH    WOMAN. 

pilgrimages  to  Jerusalem,  etc.  But  they  were  not  ex- 
cluded from  religious  instruction.  (Deut.  31  :  12.)  At 
the  time  of  Ezra  they  took  part  in  the  public  reading 
of  the  law. 

The  same  reasons  on  account  of  which  women  were 
excluded  from  pilgrimages  seem  to  have  given  rise  to 
the  queer  precepts  in  regard  to  the  so-called  "  unclean" 
conditions.  By  these  precepts  the  old  teachers  proved 
to  be  not  superstitious  Orientals,  but,  on  the  contrary, 
enlightened  men.  The  strict  se'clusion  in  which  woman 
had  to  remain  during  the  "unclean  conditions"  gave 
her  the  necessary  quiet  and  rest ;  after  which  she  had 
to  bring  a  sacrifice  and  had  to  take  a  bath.  The  bath 
was  certainly  the  main  object,  the  sacrifice  only  an  ad- 
dition similar  to  the  prescription  of  an  embrocation  to 
a  peasant  by  a  physician,  the  salve  being  prescribed 
only  to  impose  reverence,  the  rubbing  is  that  which 
heals.  Just  on  account  of  it,  that  Jewish  woman  was 
exempt  from  the  purely  ceremonial  observances,  did 
she  gain  freedom  and  time  to  develop  the  inner  reli- 
gious life. 

Characteristic  is  the  difference  which  is  found  in  the 
Talmud  in  regard  to  unscrupulous  parents.  Only  the 
father  is  mentioned.  If  a  father  refused  to  act  ac- 
cording to  his  duty  towards  the  children,  then  he  was 
forced  to  do  it  by  various  means,  and  where  this  was 
impossible  he  was  publicly  punished  and  put  to  shame. 

Nowhere  is  there  a  question  concerning  the  mother. 
Surely  this  was  not  an  oversight.  The  sages  of  the 
Talmud  know  and  take  into  consideration  everything, 
and  bring  it  into  the  fine  and  firm  meshes  of  their 
jurisdiction,  but  Bible  and  Talmud  start  from  the  con- 
viction that  a  mother  can  not  possibly  neglect,  and  still 
less  violate,  her  duties. 


THE    MOTHER.  157 

There  is  no  need  of  a  higher  testimony  of  the  re- 
spect for  woman  within  the  pale  of  Judaism.  Numer- 
ous are  the  Biblical  laws  to  honor  the  mother :  "  Honor 
thy  father  and  thy  mother."  (Exodus :  20,  12.)  "  Every- 
one shall  fear  his  mother  and  his  father."  (Leviticus 
19  :  3.)  Interesting  is  the  explanation  to  these  laws  in 
a  paragraph  of  the  Tractate  Kiduschin.  The  rabbi 
says :  "  The  All-knowing  One  is  aware  of  the  fact  that 
the  child  is  liable  to  honor  and  love  the  mother  more 
than  the  father,  because  she  treats  it  more  gently; 
therefore,  in  the  command  to  honor  the  parents,  the 
father  is  mentioned  before  the  mother,  in  order  to 
emphasize  the  fact  that  the  duty  of  the  child  is  to 
honor  the  father  as  much  as  the  mother." 

But  the  child  fears  the  father  more  than  the  moth- 
er, because  the  father  keeps  him  more  strictly  to  his 
duties.  Therefore,  in  the  command  to  fear  the  parents, 
the  mother  is  mentioned  before  the  father,  thus  to  em- 
phasize the  fact  that  the  mother  should  be  feared  even 
as  the  father. 

The  heaviest  curses  are  those  pronounced  upon  un- 
natural children  who  do  not  honor  their  parents. 

"  Cursed  be  he  who  despiseth  his  father  and  his 
mother,  and  the  whole  people  say  Amen."  (Deut.  27: 
16.)  "  Heed,  oh,  my  son,  the  command  of  thy  father, 
and  do  not  depart  from  the  advice  of  thy  mother." 
(Prov.  6  :  20.)  "  Do  not  scorn  thy  mother  in  her  old 
age."  (Prov.  22  :  23.)  A  wise  discernment  is  in  the  fol- 
lowing : 

"  A  wise  son  is  the  joy  of  the  father,  a  foolish  one 
is  the  vexation  of  his  mother."  (Prov.  10:   1.) 

For  it  is  the  mother  who  attends  to  the  first  educa- 
tion.   If  this  is  successful,  then  the  clever  boy  enters 


158  THE   JEWISH   WOMAN. 

the  school  and  the  society  of  men,  where  he  becomes 
the  joy  of  his  father ;  if  the  education  is  not  success- 
ful, then  the  boy  remains  in  the  house  tied  to  the 
apronstrings  of  his  mother. 

The  simple  title  "  Mother  "  is  used  as  a  distinguish- 
ing term  of  honor.  In  order  to  especially  honor  the 
prophetess  Deborah,  she  is  called  "  Mother  in  Israel." 
(Judges,  chap.  5  :  7.) 

Time  and  again  the  Jewish  poets  use  motherly 
love  and  motherly  dignity  allegorically. 

The  highest  possession  of  the  Jews,  the  place  where 
the  Temple  of  Jehovah  stood,  the  "  Holy  City,"  Jerusa- 
lem, is  frequently  likened  unto  a  mother  who  calls 
her  children,  or  weeps  for  the  lost  ones. 

"  To  spy  out  how  my  scattered  children  fare, 
To  East  and  West,  to  North  and  South   I  turn. 
One  thought  but  soothes  now  my  pangs,  my  care : 
As  I  for  them,  so  they  for  me  do  mourn. 
Bowed  down  with  grief  I  am,  and  bitter  woe. 
Why  dost  thou  urge  me  to  disclose  my  name? 
Ah  !   listen  to  my  voice,  then  thou  shalt  know 
The  daughter  Ziou's  I,  Jerusalem." 

Rachel  is  called  the  "  most  motherly  of  women,"  not 
on  account  of  the  number  of  her  children,  as  she  had 
only  tzco,  but  on  account  of  her  boundless  love. 

A  Jewish  mother  denies  herself  everything  for  the 
sake  of  her  children.  She  never  tires  in  striving  and 
working  for  the  one  aim,  either  to  establish,  indepen- 
dently, her  son,  or  to  give  him  the  means  to  study. 

In  case  she  is  a  widow  she  overcomes  her  natural 
shyness  and  seeks  a  teacher  and  protector  for  her 
boy.  No  sacrifice  is  too  hard  for  her  when  it  is  for 
the  welfare  of   her  child.      But  owing  to  the  energy 


THE    MOTHER.  159 

and  Intellect  of  her  offspring,  the  Jewish  mother  is 
soon  cared  for  and  maintained  by  them.  She  could 
then  rest,  but  she  can  not  rest.  Soon  there  comes  one 
grandchild,  then  another,  and  there  grows  up  around 
her  a  wreath  of  young  blossoms  which  shed  the  glow 
of  thankfulness  and  love  on  her  old  age. 

Mother  and  grandmother  never  were  obliged  to  ask, 
"If  I  am  alone,  what  am  I?"  for  Jewish  mothers  are 
never  alone ;  they  are  always  surrounded  by  thankful 
sons  and  daughters  who  ask  themselves,  "  If  not  now, 
when  then?"  (Prov.  of  the  Fathers.) 

Of  course,  there  are  mothers — but  not  Jewish  moth- 
ers— who,  if  they  are  in  good  circumstances,  try  to 
get  rid  of  their  children  as  soon  as  possible,  and  if 
they  are  poor  they  send  them  into  factories  or  let 
them  wander  in  the  streets  selling  matches,  flowers, 
oranges,  etc.  Once  I  accosted  a  little  girl,  who,  ap- 
parently, was  no  more  than  ten  years  ot  age,  and 
whom  I  met  one  evening  in  the  Leipzigerstrasse. 
Crying,  she  begged  me  to    buy  something  from  her. 

I  asked  her,  "Why  do  you  cry?" 

"  Because  I  am  cold  and  hungry." 

"Why,  then,  don't  you  go  home?" 

"  I  dare  not." 

"Why?" 

"  Because  I  have  not  yet  enough  money." 

"How  much  money  must  you  have?" 

"  One  mark." 

"  And  if  you  can  not  get  so  much  ?  " 

"  Then  my  mother  whips  me,  and  does  not  give  me 
anything  to  eat." 


l6o  THE   JEWISH    WOMAN. 

Before  me  is  today's  paper,  out  of  which  I  take  the 
following  account : 

Court  Proceedings. 

Before  the  Court  stood  a  small,  prim  woman,  with  finely- 
cut  features  and  a  gentle  expression  on  her  face.  Who  could 
have  suspected  her  of  such  barbaric  cruelty  as  the  proceed- 
ings disclosed?  She  was  Maria  Bertha  Bohms,  the  wife  of 
a  laborer.  Her  maiden  name  was  Nacke.  She  was  accused 
of  frequent  ill-treatment  of  Anna  Nacke,  her  six-year-old 
daughter,  by  which  treatment  the  life  of  the  child  was  en- 
dangered. The  accused  had  the  year  before  married  a  man 
who  found   her  little  daughter  no  obstacle  to  the  marriage. 

With  the  marriage,  however,  a  time  of  dreadful  suffering 
began  for  little  Anna. 

The  witnesses  all  testified  that  at  the  least  provocation  the 
child  was  most  cruelly  punished.  The  examination  of  the 
physician,  Dr.  Mittenzweig,  showed  that  the  head  and  body 
of  little  Anna  were  covered  with  swellings  and  sores. 

Shortly  before  the  proceedings  the  accused  had  strangled 
the  child  so  that  the  finger-marks  could  be  seen  for  several 
days. 

These  atrocities  were  accompanied  by  very  vile  language. 

The  accused  had  been  heard  frequently  to  remark  to  her 
husband,  "  I  wish  the  child  would  be  run  over  ;  then  we  would 
be  rid  of  her." 

I  can  safely  assert  that  no  Jewish  mother  would  be 
guilty  of  such  unnatural  conduct.  I  do  not  believe 
that  a  Jewish  mother  would  even  send  her  child  into 
a  factory. 

If  she  is  utterly  destitute,  then  she  consents,  with 
a  bleeding  heart,  to  a  separation,  and  sends  her  child 
to  the  Jewish  Orphan  Asylum,  where,  under  compe- 
tent supervision,  it  receives  a  good  education.  I  vis- 
ited the  Jewish  Orphan  Asylum  on  the  Weinbergsweg, 
and  was  there  informed  that  occasionally  children  were 


THE    MOTHER.  l6l 

accepted  who  had  not  lost  their  parents,  but  whose 
parents  were  unable  to  educate  the  children  on  ac- 
count of  poverty  or  sickness.  The  one  predominant 
thought  of  Jewish  parents  is  to  educate  their  children 
to  become  useful  men  and  women. 

The  Jewish  proverb  says  of  a  little  child : 

"It  is  the  precious  stone  in  the  house." 

And  should  this  precious  stone  be  thrown  away,  or 
remain  unpolished? 

If  one  would  attempt  to  name  some  Jewish  mothers 
of  former  times,  distinguished  by  their  faithfulness 
and  devotion,  one  would,  I  suppose,  have  to  name 
them  all,  but  in  our  period  they  begin  to  imitate 
the  bad  habit  of  some  non-Jewish  women  :  they 
leave  their  children  too  much  in  the  care  of  unedu- 
cated paid  women. 

The  playgrounds  of  the  Zoological  Garden  are 
crowded  with  children,  but  where  are  the  mothers? 
Instead  of  the  mother  (of  whom  one  finds  only  a  few, 
mostly  those  living  in  moderate  circumstances)  one 
sees  only  talkative,  forward,  indifferent,  often  even  un- 
couth females,  who  are  left  alone  with  the  children  for 
hours.  These  persons  frequently  have  not  the  slight- 
est idea  or  regard  for  what  is  or  is  not  wholesome 
for  the  children. 

Many  a  mother  who  at  home  dotes  on  her  darling 
would  be  horror-stricken  if  she  knew  how  her  child 
was  treated  when  alone  with  the  nurse,  and  what  con- 
versations it  hears  when  Lena  and  Susie  exchange 
their  opinions  on  returning  from  the  parks. 

Poor  children  !  Is  it,  then,  a  wonder  that  they  be- 
come so  forward,  and  often  impudent  ? 

Jewish  mothers  !    If  you  want  to  deserve  this  title, 
ii 


l62  THE    JEWISH    WOMAN. 

which  until  now  was  a  title  of  honor,  then  take  care 
of  your  children  and  play  with  them  YOURSELVES. 
Your  husbands  will  not  object,  and  the  seamstress  is 
not  of  paramount  importance. 

Bogumil  Goltz,  in  his  charming  book,  "  Man  and 
People,"  describes  a  Jewish  peddling-woman  of  War- 
saw, who,  though  seventy  years  old,  still  provides  for 
a  large  family  of  children  and  grandchildren,  while 
she  .scantily  sustains  herself  on  bread  and  porridge. 
At  every  season,  despite  bad  weather,  she  waded 
through  the  mud  and  slush,  and  breathing  asthmatic- 
ally,  she  ascended  all  the  flights  of  stairs  to  the  attics, 
dragging  along  bundles  of  garments  and  all  kinds  of 
heavy  houseware. 

The  humorist  proceeds  to  depict  the  home  of  this 
poor  woman  and  her  couch,  where  the  feathers  of  the 
coverlet  fly  around  so  freely  that  if  they  are  not  trained 
to  assemble  again  in  their  proper  places  it  remains  in- 
comprehensible how  that  coverlet  retains  its  integrity 
even  for  a  week. 

And  this  poor  old  woman,  who  has  to  be  on  her 
feet  every  day  for  twelve  hours,  is  happy  that  she  can 
gain  the  daily  bread  for  her  offspring,  and  is  pleased 
when  her  grandchildren  and  great-grandchildren,  barely 
covered  with  rags,  run  to  meet  her ;  and  when  she  is 
able  to  prepare  for  the  "Shabbes"  with  a  few  hard- 
earned  "  Groshen,"  the  seven-penny  candles  on  the  old- 
fashioned  lamp  of  brass.  This  septuagenarian,  who  wras 
familiar  with  hunger  and  want  from  childhood  on,  one 
day  deliberately  set  out  for  a  three-mile  journey.  She 
did  not  shrink  from  any  hardship,  rain,  snow,  or  slip- 
pery walks,  for  one  thought,  one  sensation,  filled  her 
with  satisfaction  and  soothed  every  pain  :  it  was  the 


THE    MOTHER.  163 

fact  that  she  carried  in  her  market-basket  a  goose, 
which  she  brought,  as  a  gift,  to  her  favorite  daughter 
and  this  daughter's  ragged  husband. 

Another  poor  old  Jewess  fell  down  the  narrow  rick- 
ety garret  stairs  into  the  cellar.  Her  neighbors  thought 
that  she  was  dead.  The  news  of  the  accident  reached 
her  son,  who  was  a  scholar,  also  in  destitute  circum- 
stances, and  who  lived  in  a  far  distant  village.  He  set 
out  at  once,  grief-stricken,  to  be  present  at  the  funeral, 
but  upon  his  arrival  found  his  old  mother  hale  and 
hearty  !  In  the  happiness  of  his  heart  he  remained 
with  his  overjoyed  mother  ;  he  cared  for  her  and  took 
her  out ;  everywhere  they  were  welcome  guests,  and 
the  seat  of  honor  was  offered  to  the  aged  mother.  But 
she,  who  had  bravely  endured  privation,  loneliness  and 
longing,  was  overwhelmed  by  the  unwonted  happiness, 
and  her  faithful  heart  stood  still  on  account  of  joy  ! 

Bogumil  Goltz  takes  these  characters  from  real  life. 

It  seems  remarkable — or,  am  I  mistaken  ? — that  how- 
ever freely  the  poets  draw  on  their  imagination  in  their 
delineations  of  other  sentiments,  if  they  depict  mother's 
love,  they  generally  give  facts  from  real  life  or  from 
their  own  experience. 

As  real  affliction  can  be  described  only  by  him  who 
has  experienced  it,  so  also  can  he  alone  represent 
mother's  love  who  has  been  blessed  by  it,  therefore 
Jewish  authors  speak  so  frequently  of  their  mothers. 

Even  in  his  "  Pilgrimage  to  Kevlaar,"  Heinrich 
Heine  took  the  facts  from  real  life,  as  can  be  seen  in 
the  annotations  to  his  biography  by  A.  Strodtmann. 

Heine,  the  much  defamed  and  likewise  the  much  be- 
loved, has  set  an  imperishable  monument  to  his  mother 
in  his  songs  and  sonnets.     Strodtman  calls  her  an  "ex- 


164  THE    JEWISH    WOMAN. 

cellent,  tender,  and  highly  sensible  woman,"  who  exer- 
cised the  greatest  influence  on  the  development  of  the 
heart  and  mind  of  her  children,  who  showed  her  the 
greatest  devotion  through  all  her  life. 

Heine,  in  speaking  of  the  mother  of  one  of  his 
friends,  says :  "  No  day  passes  without  her  helping 
some  poor  person.  Apparently  she  can  not  go  quietly 
to  sleep  until  she  has  accomplished  a  noble  deed.  She 
bestows  her  charities  upon  persons  of  any  denomina- 
tion :  Jews,  Christians,  Turks,  and  even  upon  unbe- 
lievers. She  is  indefatigable  in  doing  good,  and  seems 
to  consider  this  her  highest  aim  in  life." 

The  Jewess  thus  depicted  was  the  mother  of  Meyer- 
beer. 

One  incident  especially  characterizes  the  typical  de- 
votion and  fear  of  the  Lord  of  this  Jewish  mother. 
On  the  evening  when  Meyerbeer's  "  Robert  the  Devil" 
was  played  for  the  first  time  at  Paris,  and  was  greeted 
with  a  storm  of  applause,  a  letter  from  his  mother  was 
delivered  to  the  excited  composer.  He  tore  it  open 
and  found  the  following  words   (Numbers  6,  24-26)  : 

The  Lord  bless  thee  and  preserve  thee ; 
The  Lord  make  his  face  shine  upon  thee,  and  be  gracious  to 

thee; 
The  Lord   lift  up  his  countenance  unto  thee    and   give  thee 

peace. 

THY   MOTHER. 


CHAPTER  XII. 


THE   SACRED    LANGUAGE. 


THE  inquiring  spirit  of  our  time  has,  it  seems, 
not  yet  perceptibly  influenced  Jewish  women, 
for  they  manifest  no  desire  to  form  independent  opin- 
ions by  their  own  investigation.  Thus  only  can  be 
explained  the  ignorance  of  the  Hebrew  language  pre- 
vailing among  them.  This  ignorance  also  explains 
their  indifference  towards  it.  If  they  would  be  aware 
of  the  treasures  which  their  ancestors  have  left  to 
them  in  the  Hebrew  language — what  depth  and  power, 
what  sweetness  and  sublimity  is  found  in  it ;  how  all 
that  is  noble  and  glorious  in  the  Bible  sounds  even 
nobler  and  more  glorious  in  the  original  text ;  and  all 
that  sounds  rugged  and  harsh  in  the  translation  is 
mellowed  by  the  sacred  language ;  how  the  obscure 
becomes  clear,  and  seeming  contradictions  are  found 
to  be  but  pearls  of  thought— if  all  this  were  but  known 
to  the  women,  surely  they  would  select  the  Hebrew 
language  as  their  favorite  study.  Doubtless,  they 
would  then  deem  it  important  that  their  children 
should  acquire  a  thorough  knowledge  of  Hebrew. 

However,  how  shall  the  women  be  aware  of  the 
value  of  the  sacred  language  if  even  the  men  hardly 
know  of  it,  and  only  the  scholars  are  familiar  with  it? 
We  may  add,  as  a  consolation,  that  it  was  not  always 

165 


1 66  THE    JEWISH    WOMAN. 

so ;  that  the  women  were  formerly  not  wanting  in  the 
knowledge  and  appreciation  of  the  Hebrew.  In  former 
centuries  the  holy  language,  in  which  the  Ten  Com- 
mandments and  the  Genesis  of  humanity  were  given 
to  the  nation,  had  found  enthusiastic  admirers  among 
women. 

Not  to  go  too  far  back,  we  will  mention  here  the 
talented  daughter  of  Rabbi  Samson  Cohen,  Eva  Bach- 
arach. 

Eva  was  born  in  Prague,  in  1585.  She  was  excep- 
tionally well  versed  in  rabbinical  and  biblical  writ- 
ings, and  mastered  the  Hebrew  language  so  completely 
that  even  scholars  in  her  surroundings  asked  her  opin- 
ion regarding  obscure  passages  or  ambiguous  expres- 
sions. By  various  misfortunes  and  by  expulsion  from 
their  home  the  family  lost  everything.  The  hardest 
trial  for  the  sorely-tried  wife,  however,  was  the  loss 
of  her  dearly-beloved  husband.  But  also  on  this  oc- 
casion she  manifested  the  noble  fortitude  of  her  mind. 

She  returned  with  her  son  to  her  mother,  the  schol- 
arly VogelE  Cohen.  Eva  was  still  young  and  charm- 
ing, though  not  beautiful,  and  numerous  new  suitors 
claimed  her  hand  ;  but  she  remained  faithful  to  her 
husband,  even  in  death,  and  did  not  marry  again. 

Her  son  being  elected  Rabbi  in  Moravia,  she  fol- 
lowed him  thither,  and  later  on  enjoyed  the  happiness 
of  seeing  him  wedded  to  a  bright  and  charming  wom- 
an. In  the  year  1652  she  set  cut  for  a  much -longed- 
for  pilgrimage  to  Palestine.  But  she  died  at  Sofia, 
and  was  buried  there  with  great  honor. 

About  the  same  time  Bella  Falk  Cohen,  a  learned 
and  God-fearing  woman,  wielded  a  great  influence  in 
Jewish  circles.     When  }'et  quite  young  she  was  united 


THE    .SACRED    LANGUAGE.  167 

in  marriage  with  one  of  the  most  renowned  rabbis  of 
that  time,  R.  Joshua  Falk  Cohen.  As  in  her  hospitable 
father's  house,  so  also  at  the  side  of  her  husband,  she 
received  much  intellectual  incentive ;  but  the  distress- 
ing consequences  of  the  continual  hostilities  and  wars 
waged  in  those  times  were  felt  in  every  household, 
and  very  likely  prevented  her  from  original  work. 

Also  the  following  women  are  mentioned  as  thorough 
scholars  of  Hebrew:  Laza  (in  the  year  1689),  Sarah 
Oppenheim,  and'  Sprinza  Kempner. 

A  peculiarity  of  ancient  rabbinical  scholarship  were 
the  hair-splitting  explanations  of  various  precepts  in 
regard  to  religious  formalities  and  ceremonies.  Some- 
times the  learned  women  gave  the  final  decision ;  e.g., 
whether  the  blessing  over  the  festive  lights  should 
be  pronounced  before  or  after  lighting  them. 

Of  more  importance  and  greater  wit  were  the  an- 
swers given  on  such  occasions  by  Krendee  Stein- 
hardT.  She  was  a  descendant  of  a  family  of  rabbis, 
married  a  rabbi,  and  she  herself  was  called  "  Die  Reb- 
becin"  (the  rabbiess)  by  her  admirers.  She  was  so  well 
versed  in  Hebrew  that  even  the  rabbis  abided  by  her 
decision  in  explanations  of  obscure  and  difficult  pas- 
sages. One  example  of  such  casuistry  may  here  be 
given.  In  the  Midrash  is  found  the  following  passage  : 
"  Ten  years  were  taken  from  Joseph's  life,*  on  account 
of  his  listening  to  the  words  of  his  brothers:  'Thy 
servant,  our  father,'  regardless  of  the  due  reverence 
for  parents." 

The  difficult}'  in  the  passage  is,  that  in  reality  the 
brothers  uttered  these  words  onlv  five  times. 


*  Another   evidence    of  the   typical    reverence    required   of 
Jewish  children  towards  their  parents. 


l68  THE    JEWISH    WOMAN. 

Krendel  explained  the  difficulty  thus :  Joseph,  pre- 
tending that  he  did  not  understand  Hebrew,  the  lan- 
guage of  his  brothers,  had  the  words  repeated  to  him 
by  the  interpreter,  and  thus  listened  to  them  actually 
ten  times. 

Well  known  for  their  great  knowledge  of  the  Scrip- 
tures were  Bienvenida  Chirondi  and  Miriam  L,u- 
ria.  Both  these  women  were  from  Padua,  and  the  latter 
belonged  to  a  large  and  prominent  family  of  scholars. 

The  Talmudical  disputations  of  Miriam  L,uria  with 
distinguished  scholars  of  her  time  created  a  great  sen- 
sation. 

Her  favorite  occupation  was  the  study  of  the  Talmud 
and  the  Bible,  and  she  instructed  herself,  her  son,  and 
one  of  his  playmates  in  Bible  explanations  and  He- 
brew grammar. 

Her  annotations  to  different  synagogical  poems  and 
difficult  passages  of  the  Bible  have  been  preserved. 

Sara  Oser,  a  Polish  woman,  was  so  familiar  with 
the  Hebrew  language  that  she  could  read  fluently  the 
Bible,  the  Talmud,  and  the  Midrash. 

Whosoever  has  once  grasped  the  spirit  of  the 
Hebrew  language  is  irresistibly  captivated  b)'  its 
charms. 

This  is  the  case  wTith  Jewesses  as  well  as  with  non- 
Jewesses.  Saint  Pauline,  the  Swedish  Queen 
Christine,  the  clever  Anna  Maria  Shurman,  all 
non-Jewesses,  loved,  studied,  and  practiced  the  He- 
brew language.  George  Eliot  doubtlessly  belonged 
to  the  same  class;  at  least  some  of  her  most  impor- 
tant works  show  that  she  had  fully  penetrated  into 
the  spirit  and  idiosyncrasies  of  the  Hebrew  language. 
Dorothea  More,  and  Antonia,  the   Princess  of 


THE    SACRED    LANGUAGE.  169 

WurTEmberg,  are  also  said  to  have  excelled  in  the 
knowledge  of  the  sacred  language.  Another  promi- 
nent Hebrew  scholar  was  Rahee  Morpurgo,  daugh- 
ter of  Benetto  and  Benetta  L,uzzatta.  She  was  born 
at  Triest  the  8th  of  April,  1790.  An  aunt  of  hers, 
a  cripple,  who  remained  unmarried,  Consoea  L,uz- 
zatta,  found  her  only  consolation  in  the  stud}'  of 
the  Hebrew  works,  and  could  even  read  the  Talmud. 
Her  example  probably  incited  her  young  and  beau- 
tiful niece  likewise  to  become  a  Hebrew  scholar. 

She  first  learned  wood-carving  from  an  uncle,  then 
dress-making,  but,  nevertheless,  continued  her  study 
of  Hebrew.  She  read  the  Bible  in  the  original  lan- 
guage, and  also  made  herself  familiar  with  the  com- 
mentaries, especially  with  Rashi.  She  read  a  good 
deal,  but  only  the  best  selections,  as  she  used  espe- 
cially the  excellent  library  of  her  brother. 

Courted  by  many  young  men  on  account  of  her 
various  talents,  she  rejected,  for  years,  all  suitors,  to 
the  astonishment  of  her  relatives  and  friends,  until 
finally  it  was  found  that  she  was  secretly  engaged 
to  a  young  man  living  in  another  city. 

He  was  in  every  respect  her  inferior,  still  she 
remained  faithful  to  him  and  married  him  at  last. 

The  union  proved  an  unhappy  one.  Her  house- 
hold, consisting  of  her  husband,  a  daughter,  and 
three  sons,  who  remained  unmarried,  took  too  much 
of  her  time  and  strength.  Only  during  sleepless 
nights  could  she  devote  herself  to  Hebrew  poetry. 
In  the  year  1890  Professor  Castiglione  published  a 
volume  of  her  collected  Hebrew  poems.  The  form 
of  these  poems  is  faultless,  but  sometimes  at  the  cost 
of  the  poetical  contents. 


I70  THE    JEWISH    WOMAN. 

Her  large  correspondence  with  the  most  distin- 
guished coreligionists,  conducted  mostly  in  Hebrew, 
is  very  interesting.  This  God-fearing  and  modest  wom- 
an died  in  Triest  in  the  year  1871. 

Thamar  Luzzatto  and  Deborah  Ephrosi  like- 
wise acquired  renown  as  learned  women. 

A  very  sympathetic  figure  is  that  of  Miriam 
Mosessohn,  born  in  Zobolk,  a  small  place  in  Lith- 
uania in  the  }Tear  1841.  From  her  early  childhood 
she  displayed  an  almost  passionate  eagerness  for 
learning  the  Hebrew  language,  which  to  her  pious 
mind  was,  in  truth,  sacred.  Her  parents  and  teachers 
yielding  to  her  urgent  entreaties,  permitted  her  to 
take  part  in  the  instruction  of  the  Bible  translation 
generally  given  to  boys  only. 

Astonished  at  her  quick  understanding  and  rapid 
advance,  no  one  dared  to  interfere  with  her  further 
studies. 

Later  on  her  parents  engaged  a  teacher  for  her 
alone,  who  perfected  her  knowledge  of  the  Hebrew 
to  such  a  degree  that  at  fifteen  years  she  had  read 
the  whole  of  the  Holy  Scriptures  in  the  original,  with 
grammatical  and  ethical  explanations.  During  her 
whole  life,  often  clouded  by  care  and  distress,  she 
never  neglected  the  study  of  Hebrew.  She  read  and 
wrote  this  language  daily,  and  translated  good  and 
valuable  novels  and  other  works  from  the  German 
into  Hebrew. 

Critics  laud  these  translations  just  as  much  for  their 
faithfulness  in  the  rendition  as  for  the  beauty  of  form. 

A  personality  peculiarly  interesting  on  account  of 
her  5'outh  and  her  tragical  fate  is  Bertha  Rabbin  o- 
wiz-Kreidmann.     She  committed  suicide  when  only 


THE    SACRED    LANGUAGE.  171 

twenty-two  years  old,  by  throwing  herself  ont  of  a 
window.  She  published,  in  new  Hebrew,  poems  and 
letters  which  testify  to  no  mean  talent. 

Other  female  students  of  Hebrew,  though  known 
only  in  smaller  circles,  are  Leah  Bramson,  Mrs. 
Levy  in  Trier,  and  Amelia  Epstein  in  Brody. 
Furthermore,  Hendel  Bassevi,  Tscharna  Rosen- 
thal,* and  Abigail  L,indo.  The  latter  gave  evi- 
dence of  an  uncommon  perseverance  and  energy  by 
compiling  a  Hebrew-English  and  English-Hebrew 
dictionary  in  the  year  1SS6.  Her  father,  the  author, 
E.  H.  Eindo,  probably  assisted  her  in  her  undertaking. 

The  very  interesting  Yetta  Wohllerner,  from 
Eemberg,  is  still  to  be  mentioned.  Her  father  was  a 
poor  merchant.  She  had  to  assist  him  in  business, 
and  consequently  her  education  was  very  deficient. 

While  listening  to  the  instruction  in  Hebrew,  which 
her  brother  received,  her  attention  was  aroused  and 
she  was  seized  with  a  burning  desire  for  intellectual 
development.  She  became  so  fond  of  the  Hebrew 
language  that  she  employed  every  moment,  of  leisure, 
especially  the  Sabbath-day  and  the  festivals,  in  read- 
ing the  Bible,  and  in  comparing  the  Hebrew  text  with 
Mendelssohn's  translation.  At  this  time  she  became 
acquainted  with  the  Hebrew  writings  of  the  scholar- 
ly Christian  authoress,  Anna  Marie  Schurmann. 
Charmed  with  the  remarkably  wide  range  of  her 
knowledge,  and  amazed  that  a  non-Jewess  was  capa- 
ble of  mastering  so  thoroughly  the  Hebrew  language, 
she  resolved  to  attempt  to  study  it  herself. 

A  young  Polish  physician  of  her  acquaintance,  who 


*  She  was    the  wife  of  the  rich  and  well-educated  Naph- 
thali  Rosenthal,  a  friend  of  Moses  Mendelssohn. 


172  THE    JEWISH    WOMAN. 

was  familiar  with  Hebrew,  taught  her,  and  induced 
her  to  translate  from  German  into  Hebrew,  and  from 
Hebrew  into  German. 

So  eager  a  pupil  was  she  that  even  her  engage- 
ment with  Iy.  Rosanes,  from  Brody,  served  her  as  an 
opportunity  for  practice  in  Hebrew.  She  exchanged 
love  letters  in  the  language  of  the  "  Song  of  Songs." 

These  letters,  which,  to  later  possessors,  must  have 
appeared  valuable,  as  they  were  carefully  kept,  were 
finally  destroyed  by  fire  by  some  ignorant  bigots. 

A  bitter  grief  befell  the  young  bride  when  her  in- 
tended died.  In  order  to  divert  her  mind  her  father 
let  her  learn  music  and  singing,  but  the  sound  of 
music  only  aroused  her  grief  the  more.  Time  slowly 
healed  her  deep  wound,  and,  after  long  years,  she  gave 
her  hand  to  a  good  and  clever  man,  Samson  Wohl- 
lerner.  But  he  also  was  soon  taken  from  her  by 
death. 

Although  continually  active  in  the  house  and  in 
the  business,  still,  in  her  few  moments  of  leisure,  she 
found  the  .greatest  enjoyment  in  the  exercise  of  her 
acquirements. 

She  published  Hebrew  poems  and  essays  in  differ- 
ent journals.  In  her  letters  to  her  friends  she  never 
tired  of  recommending  study  as  the  best  source  of 
consolation,  and  as  an  ever-flowing  fountain  of  pure 
joy. 

It  remains  only  to  remember  the  women  of  the 
house  of  Rothschild.  Their  lives  and  their  endeav- 
ors were  devoted  to  the  idea  that  riches  are  best 
employed  in  the  cause  of  enlightenment. 

Several  of  the  daughters  of  this  family  became 
noble    prototypes    for    their  Jewish    sisters.     Besides 


THE    SACRED    LANGUAGE.  1 73 

being  distinguished  by  their  earnest  application  to 
study,  they  are  also  shining  examples  of  faithfulness 
and  devotion  to  Judaism. 

In  this  they  emulated  their  noble  ancestress,  the 
pious  Gedula,  of  whom  a  contemporaneous  poet 
says  that  "  like  a  good  Genius,  she  kept  constant 
watch  over  her  children." 

Adelheid  von  Rothschild  was  not  only  clever 
and  highly  accomplished,  but,  what  is  more,  she  was 
good.  Her  whole  being  .was  marked  by  that  har- 
mony which  springs  only  from  true  peace  of  soul. 
Above  all,  she  was  a  good  Jezcess.  It  is  well  known 
that  .she  had  an  audience  with  the  Pope  Pio  Nono, 
with  whom  she  interceded  in  behalf  of  the  Jews  of 
the  Ghetto,  who  were  persecuted  by  the  Cardinal 
della  Gengha.  She  was  but  fifty-three  years  old  when, 
in  the  midst  of  her  benevolent  endeavors,  she  was 
taken  away  by  relentless  death. 

Her  husband  erected  a  Children's  Home  in  Naples, 
as  an  everlasting  monument  to  her  memor)7. 

The  most  interesting  woman  in  this  family  is  the 
authoress  Charlotte  von  Rothschild,  wife  of  Li- 
onel von  Rothschild,  in  London.  Great  credit  is  due  to 
her  on  account  of  her  efforts  in  behalf  of  the  education 
of  poor  girls.  She  founded,  at  Bell  Lane,  in  London, 
a  Girls'  School,  where  she  herself  lectured  on  reli- 
gious topics  on  the  Sabbath  and  holidays.  These 
lectures  were  published  in  1864,  and  were  so  well 
received  by  the  public  that  a  second  edition  had  to 
be  issued,  and  afterwards  they  were  translated  into 
French  and  German. 

She  possessed  a  rare  knowledge  of  the  Bible,  and 
by  this   knowledge   her  love   for  Judaism  grew  ever 


174  THE   JEWISH    WOMAN. 

firmer  and  stronger.  At  the  same  time  she  had  a 
clear  insight  into  the  requirements  of  modern  times 
in  regard  to  the  position  of  the  Jews.  Her  mind 
being  free  from  prejudice,  she  was  well  fitted  to  ad- 
vocate, as  she  did  in  her  lectures,  true  reform. 

The  themes  of  her  lectures  were  mostly  popular 
subjects,  with  a  special  regard  for  the  requirements 
of  the  female  sex;  e.  g.,  " Beauty  is  Vain"  "Keep 
thy  Tongue  from  Evil."  She  spoke  likewise  about 
"Hygiene,"  "True  Worship,"  "Toleration,"  etc.  She 
also  published  "  Contemplations  and  Daily  Prayers  " 
for  the  families. 

Once  she  had  to  enter  publicly  the  lists  to  defend 
her  people.  It  was  in  the  open  but  anonymous  let- 
ter, "Lord  Chelsia  and  the  Jews." 

Louise  von  Rothschild  published  in  1856  a  book 
entitled  "  Thoughts  about  Bible  Texts"  and  "  Words 
Addressed  to  My  Children." 

Constance  and  Anna  von  Rothschild,  daugh- 
ters of  Louise,  were  earnest  students  of  the  Bible 
and  the  history  of  their  people.  They  published  a 
book  in  two  volumes,  "History  and  Literature  of  the 
fews"  hi  1 87 1.  The  work  received  much  attention. 
The  historical  part  was  written  by  Constance,  the 
literary  part  by  Anna.  Both  showed  great  insight 
in  their  respective  departments. 

Louise  von  Rothschild  ( Frankfort-on-the-Main) 
and  her  daughter,  Clementine  (who  died  when 
young)  wrote  "Letters  to  a  Christian  Friend  o?i  the 
Fundamental  Truths  of  Judaism." 

Emma  von  Rothschild  is  spoken  of  as  a  talented 
artist,  and  has  published  several  compositions.  Well 
known  is  Betty  von   Rothschild,  widow  of  James 


THE    SACRED    LANGUAGE.  1 75 

von  Rothschild.  She  was  an  exceptionally  gifted 
woman,  and  of  unbounded  charity.  Always  endeav- 
oring to  further  the  study  of  Judaism,  she  instituted, 
in  the  year  1849,  a  prize  of  5,000  francs  for  Jewish 
girls,  who,  at  a  public  examination,  would  prove  to 
possess  the  greatest  knowledge  of  Hebrew. 

A  French  girl  and  a  German  girl — Miss  Alex- 
andre, from  Nancy,  and  Miss  Blume,  from  Strass- 
burg,  both  won  the  prize,  which,  on  that  account, 
was  doubled  by  L,ady  Rothschild.  The  two  young 
girls  translated,  under  the  public  supervision  of  some 
scholars,  Chapter  34  of  Prophet  Ezekiel,  from  French 
into  Hebrew,  and  vice  versa.  Then  they  translated 
some  chapters  of  the  Bible,  and  some  of  the  most 
beautiful,  and,  at  the  same  time,  most  difficult  Psalms, 
with  grammatical  explanations. 

Bettina  and  Mathilda  von  Rothschild  are 
yet  deserving  of  special  mention  on  account  of  their 
brilliant  attainments  and  philanthropic  activity. 

When  people  hear  the  name  "  Rothschild,"  they 
think  generally  only  of  the  millions  gained  by  the 
family.  But  what  charitable  use  is  made  of  these 
millions  by  them,  in  comparison  to  other  millionaires, 
is  never  taken  into  consideration. 

It  is  not  so  much  the  wealth  of  earthly  possessions 
by  which  these  women  have  gained  distinction,  but 
by  the  wealth  of  charitable  deeds,  and  by  their  nobil- 
ity of  heart  and  mind,  which  shed  beneficent  and  ani- 
mating rays  on  all  their  surroundings. 

Many  another  Jewish  woman  of  our  time  has  the 
means  and  the  leisure  to  enlarge  the  narrow  circle 
of  unessential  problems,  and  to  acquire  by  study  a 
liberal  and  cheerful  view  of  the  universe.     A  liberal 


176  THE    JEWISH    WOMAN. 

and  cheerful  view  of  the  universe!  Who,  if  not  the 
Jewish  mind ;  who,  if  not  the  Jewish  woman,  should 
be  imbued  with  them  by  the  very  grandeur  and  lofti- 
ness of  their  own  history?  If  she  scans  this  history 
she  will  find  the  grandest  deeds  recorded  in  it ;  deeds 
without  a  parallel  in  the  history  of  other  races,  a  fact 
which  must  fill  her  with  pride  on  account  of  it  that 
she  is  a  Jewess.  If  she  then  draws  a  comparison  be- 
tween past  and  present,  between  the  slavery  during 
centuries  and  the  newly-gained  freedom,  when  she 
considers  all  the  opportunities  offered  to  her,  which 
to  emulate  lies  in  her  own  hand,  how  can  she  then 
but  be  imbued  with  liberal  and  cheerful  views  ? 

But  of  course  she  must  know  the  Jewish  history  ; 
she  must    be  acquainted  with    the    sacred  Scriptures. 

Abraham  Geiger  says,  ' '  As  long  as  Jewish  woman 
is  not  able  to  deliver  these  sacred  treasures  to  her 
children  ;  as  long  as  she  can  not  impart  to  them  THE 
vivid  consciousness  of  the  great  mission  of 
Judaism,  so  long  they  will  not  acquire  their 
full  individuality  ;  a  powerful  incentive  to 
uprightness  and  true  nobility  will  be  dulled 
in  them,  an  inspiring  emotion  deadened. 

An  INSPIRING  EMOTION!  — that  is  what  is 
needed. 

On  account  of  the  importance  of  the  subject  I  shall 
add  a  brief  characteristic  of  the  copiousness  of  terms 
which  express  abstract  ideas  in  the  Hebrew  language. 
For  "  speech,"  "  word,"  there  are  twenty-one  different 
expressions ;  for  "  thinking,"  twelve  ;  "  to  speak,"  "  to 
think  "  have  one  and  the  same  expression  ;  for  "  pow- 
er," "might,"  "strength,"  "energy,"  "determination" 
there  are   thirty  six;    for  "honor"  and  "distinction" 


THE    SACRED    LANGUAGE.  1 77 

there  are  fifty-seven  terms.  For  "  to  see  " — an  act  which 
requires  by  far  more  subjectivity  than  "to  hear" — 
the  Hebrew  has  eighteen  forms,  but  for  "  to  hear  " 
only  four.  For  "to  seek,"  "to  search,"  and  also  for 
"to  separate,"  "to  disunite,"  there  are  thirty-four 
words;  for  "  to  join,"  "to  unite,"  "to  combine,"  fif- 
teen;   for  "to  hasten,"  eight  expressions. 

It  is  a  proof  of  Jewish  enthusiasm  and  its  pathos 
that  there  are,  for  "  anger,"  fifteen  ;  for  "  to  scream," 
twenty-five ;  for  "  to  break,"  thirty  different  forms. 
The  strong  subjectivity  of  the  Jewish  race,  the  ener- 
getic acting  of  its  ego,  explain  why  a  copula  was  not 
essential  to  them,  and  why  their  language  is  poor  in 
conjunctions. 

Who  wishes  to  understand  Hebrew  must  rouse  his 
subjectivity ;  must  think  and  pay  attention  ;  must  get 
used  to  search  for  the  subtleties  of  thought  and  phrase 
by  his  own  individual  exertion. 

"The  study  of  Hebrew,  therefore,  is  an  excellent  peda- 
gogical means  of  arousing  and  stimulating  thinking; 
to  whet  and  to  strengthen  the  intellect ;  to  keep  the 
mind  fresh  a?id  awaked — A.  Jellinek. 

The  daughter  of  the  people  of  Israel,  a  people  which 
alone  has  brought  forth  among  all  the  poets  and  think- 
ers the  sublime  and  unparalleled  Prophets,  should  she 
not  learn  to  cherish  and  foster  the  language  which 
these  prophets  have  bequeathed  as  a  sacred  inherit- 
ance? 


12 


CHAPTER  XIII. 

APOSTATES. 

IT  has  been  told  in  the  sixth  chapter  that  the  be- 
lievers in  the  One  and  Only  God  were  slaughtered 
by  the  thousands  in  those  times  of  inhuman  cruelty. 
Other  thousands,  who,  weakened  in  mind  and  body 
by  long  suffering  and  martyrdom,  no  more  possessed 
the  strength  of  soul  and  the  courage  of  deed  to  meet 
death  with  their  dear  ones  rather  than  to  be  defiled 
by  a  falsehood,  submitted  to  baptism,  and  conformed 
outwardly  to  the  customs  of  their  persecutors.  It  is 
doubtful  whether  this  could  have  been  done  sincerely, 
for  compulsion  creates  aversion. 

Most  of  the  baptized  Jews  could  not  resist  the 
impulse  to  cling  secretly  to  the  customs  of  their  in- 
herited traditions.  These  aroused  suspicion,  and  were 
exposed  to  a  fate  even  more  cruel  than  that  of  their 
slaughtered  brethren,  who  had  remained  faithful  unto 
death. 

Others  succeeded  better  in  dissimulating  their  sen- 
timents, and  observed  the  rites  of  Judaism  only  in 
strictest  seclusion.  These  were  often  greatly  honored, 
and  held  distinguished  positions  of  great  responsi- 
bility at  the  courts  of  kings,  prelates,  and  nobles. 

There  was  still  another  group  of  apostates,  who,  by 
178 


APOSTATES.  179 

long  exposure  to  all  kinds  oi  cruelties,  had  become 
so  weakminded  and  indifferent  that  they  would  have 
just  as  well  accepted  Islam,  Buddhism,  or  any  belief 
thrust  upon  them,  if  they  were  only  finally  left  alone. 
They  were  the  most  unfortunate  ones,  for  without  God 
and  without  faith  they  did  not  find  a  compensation 
for  their  degradation,  even  in  the  consecration  of  grief 
and  anguish. 

A  fourth  group  of  proselytes  has  yet  to  be  men- 
tioned :  those  who,  actuated  by  mean,  selfish  reasons, 
posed  as  stricter  Christians  than  even  the  Christians 
themselves,  and  emulated  them  by  denouncing,  perse- 
cuting, and  abusing  their  former  coreligionists,  even 
more  vehemently  than  did  the  Christian  oppressors. 

The  women  were  dragged  to  the  baptismal  font 
with  the  men  and  children. 

Only  rarely  did  it  happen  now  that  a  new  Hannah 
arose,  wdio  implored  her  husband  rather  to  kill  her 
and  their  children  than  to  submit  to  baptism. 

Gradually  the  oppressors  succeeded  in  abasing  and 
degrading  the  remainder  of  a  generation  of  heroes 
into  weaklings  who  did  not  resist  any  wrong  inflicted 
upon  them,  not  even  the  laws*  which  excluded  them 
from  ever}'  other  occupation  except  money-exchange 
and  borrowing  on  interest,  driving  them  to  usury  in 
order  to  gain  the  monstrous  taxes  which  were  im- 
posed on  them. 

In  this  way  the  character  of  the  Jews  could  not 
but  become  stunted.  Unfortunately,  the  most  liberal 
prince  who  contributed  so  much  to  the  amelioration 
of  his  land,  Frederick  the  Great,  had  no  comprehen- 


*  Luther  said  :   "As  the  Jews  are  forced  into  usury,  how  can 
this  influence  them  for  the  better?" 


l8o  THE   JEWISH    WOMAN. 

sion  of  this  marvelous  people;  of  the  people  who 
gave  to  us  the  Ten  Commandments,  the  writings 
of  whose  prophets  we  delight  to  read,  whose  psalms 
we  sing  in  our  churches  and  cathedrals.  The  people 
who  had  written  the  Sacred  Scriptures  did  not  in- 
terest the  Great  King.* 

In  the  year  1750  the  Jews  obtained  the  "General 
Privileges,"  but  for  the  promised  "  Protection  "  they 
had  to  pay  an  enormous  tax,  besides  the  restrictions 
imposed  upon  them  They  were  excluded  from  the 
professions ;  from  the  arts  and  sciences  ;  legally,  noth- 
ing was  left  to  them  but  to  become  merchants  and 
money-lenders. 

Mendelssohn  lived  already.  The  gentle,  timid 
son  of  the  poor  copyist  of  the  Ten  Commandments, 
Mendel,  from  Dessow,  became  the  banner-bearer  of  en- 
lightenment for  the  Jews. 

The  first  instruction  in  Hebrew  and  the  Talmud  he 
received  from  his  father,  who,  during  the  severe  win- 
ters, carried  the  sickly  child  wrapped  in  an  old  fur 
cloak   to  school. 

Little  Mendelssohn,  by  his  eager  thirst  for  knowl- 
edge, contracted  a  nervous  disease  which  was  the 
cause  of  his  deformed  spine.     It   is  touching  to  read 


*  Von  Kaestner  wrote  the  following  epigram,  when  Frederick 
the  Great  crossed  off  the  name  of  Mendelssohn  from  the  list 
of  academic  philosophers  : 

Ein  neuer  Dionys  rief  von  der  Seine  Strande 
Sophistenschwarme  hei,  fur  seinen  Unterricht; 
Ein  Plato  lebt  in  seinem  Lande, 
Und  diesen  kennt  er  nicht. 

(A  new  Dionysius  called,  from  the  Seine's  green  shore, 
A  throng  of  sophists  to  teach  him  their  lore. 
The  Plato,  rich  with  wisdom's  store, 
In  his  own  land  he  did  ignore.) 


APOSTATES.  IOI 

how  the  poor  Talmud  student  made  his  way  to  Berlin, 
and  finally  was  permitted  to  live  there  under  the  pro- 
tection of  a  merchant. 

A  young  girl  from  Hamburg,  who  was  neither 
good-looking  nor  highly  educated,  but  whose  manners 
were  of  a  charming  simplicity,  Frommet  Gugen- 
heim,  was  destined  to  become  the  star  of  light  of  the 
modest  but  scholarly  life  of  Mendelssohn.  "A  blue- 
eyed  lassie  "  he  called  her,  who  became  his  faithful 
and  devoted  "  helpmate." 

Ei°kt  children  were  born  unto  them,  who  could  be 
proud  of  their  parents — who  could  be  proud  to  bear 
the  name  of  Mendelssohn. 

What  a  strange  fate  !  nearly  all  these  children  aban- 
doned the  principles  of  their  father.  He  had  done 
everything  to  give  them  a  good  education  ;  he  wanted 
them  to  become  liberal  but  religious  men  and  wom- 
en ;  for  them  he  undertook  the  gigantic  work  of  the 
translation  of  the  Bible  into  clear  and  beautiful  Ger- 
man. Day  and  night  he  was  concerned  about  their 
welfare,  and  his  best  hopes  were  centered  in  them. 
One  of  his  daughters  died  while  young,  another  one, 
Recha,  married  the  court  banker  Meyer,  in  Hanover. 
She  seems  to  have  given  least  cause  for  trouble  to 
her  father  ;  but  Dorothea,  who,  before  her  baptism, 
signed  herself  Brendee,  and  Henrietta  (Jentel), 
were  talked  about  very  much.  Dorothea  particularly 
became  famous  in  the  so-called  "  period  of  genius." 

She  was  a  glaring  example  of  frivolous  apostacy. 
Born  in  the  Jewish  faith,  she  first  became  a  Protest- 
ant and  afterwards  turned  Catholic.  All  her  outward 
enthusiasm  for  her  new  confession  could  not  hide  the 
want  of  inner  truth  in  her  way  of  acting. 


l82  THE    JEWISH    WOMAN. 

All  those  women  who,  during  the  last  centuries, 
were  weakminded  enough  to  give  up  the  best  that 
was  in  their  possession — their  faith — did  so,  forced  by 
bitter  compulsion,  death  being  before  their  eyes. 

Those  others  who  changed  their  creed  out  of  in- 
difference or  selfishness,  as  one  changes  a  pair  of 
gloves,  did  well  to  step  out  of  a  creed  which,  for  them, 
was  but  an  empty  name.  It  is  true,  the  other  relig- 
ious community  does  not  gain  much  by  such  apos- 
tates, but  for  the  Jewish  congregational  organism  it  is 
better  to  discard  such  decayed  and  dead  members. 

But  how  can  we  explain  the  giving  up  of  the  in- 
herited religion  and  the  acceptance  of  a  new,  till  now 
hostile,  creed,  when  not  forced  to  it  by  actual  or  moral 
compulsion  ? 

With  the  daughters  of  Mendelssohn  no  such  com- 
pulsion was  exercised.  They  grew  up  in  modest  cir- 
cumstances, but  free  from  care. 

They  had  no  more  to  tremble  before  outbursts  of 
hate  and  disdain,  as  their  sisters  in  former  genera- 
tions. The  house  of  their  father  was  a  highly  hon- 
ored one. 

They  were  educated  among  the  most  favorable  con- 
ditions, surrounded  by  motherly  love,  paternal  care, 
and  the  friendship  of  distinguished  men  and  women. 
The  parental  home  was  the  gathering-place  of  the 
most  cultivated  and  noble  minds. 

Intercourse  and  example  pointed  out  the  way  of 
true  morality  to  the  daughters  of  Mendelssohn — still 
they  deviated  from  it,  especially  Dorothea. 

She  was  married  when  young,  to  the  banker  Veit, 
who  was  a  highly-respected  man  and  citizen.  But 
the  mind  of  the  young  wife  was  already  influenced 


APOSTATES.  183 

by  the  prevailing  emancipation  theories.  She  turned, 
more  and  more,  from  the  religious  ways  of  her  parents, 
and  embraced  the  new  romantic  doctrines.  Grad- 
ually the  idea  that  she  was  "not  understood"  by 
her  husband,  and  that  this  union  made  her  unhappy, 
took  possession  of  her.  Among  other  literary  men 
she  made  the  acquaintance,  also,  of  Friedrich  von 
Schlegel,  and  became  the  prototype  of  his  well-known 
"  Lucinde."  Twelve  )rears  after  the  death  of  her  father  ; 
fourteen  years  after  her  marriage  with  Veit,  the  father 
of  her  children,  she  obtained  a  divorce  from  him  and 
followed  Friedrich  von  Schlegel  in  bonds  of  "  free 
love."  Veit,  with  true  Jewish  benevolence,  supported 
the  faithless  one ;  for  in  spite  of  Friedrich's  glowing 
love,  Dorothea  continually  had  to  fight  with  the  cares 
of  life  on  account  of  her  Friedrich's  improvidence  and 
heedlessness. 

But  Dorothea  impressed  on  her  life  and  aims  the 
seal  of  ignobility  by  her  double  apostacy.  Her  sister 
Henrietta  was  less  gifted  with  outward  charms,  but  of 
better  character.  She  lived  later  in  Paris  as  gover- 
ness. She  took  motherly  care  of  General  Sebastiani's 
only  daughter,  who  became,  in  after  years,  the  un- 
happy Duchess  of  Praslin. 

Henrietta  enjoyed  an  existence  free  from  troubles 
and  cares,  highly  esteemed  by  everyone.  Suddenly 
she  determined  to  change  her  religion — not  from  inner 
conviction,  or  out  of  deep  love  for  a  non-Jew,  but  from 
mere  consideration  for  her  Catholic  pupil.  She  died  in 
Berlin  in  the  year   1831. 

It  was  Schleiermacher,  the  refined-sensitive  and  re- 
fined-sensual theologian,  who  exercised  a  pernicious 
influence  in  the  intellectual  society  of  Berlin  ;  he  was 


184  THE   JEWISH    WOMAN. 

so  fond  of  Jewish  circles,  and  their  beautiful  women, 
that  he  incurred  by  it  the  reprimand  of  the  superior 
clergy. 

A  prominent  figure  in  these  circles  was  Rachei, 
IyEViN  Markus.  She  was  the  brightest  of  the  bright 
women  in  Berlin.  She,  the  admiring  friend  of  Goethe 
and  Fichte,  was  considered  a  "  modern  saint." 

The  somewhat  intricate,  oracular  apothegms  of  this 
"Pythia"  have  been  collected  by  her  husband,  Varn- 
hagen  von  Ense,  in  the  well-known  book,  "  Memories 
for  her  Friends." 

In  1808  Varnhagen  von  Ense  made  the  acquaint- 
ance of  Rachel,  who  was  older  than  he,  and  a  few 
months  later  married  her.  In  his  frequent  travels, 
which  he,  as  a  diplomat,  had  to  make,  Rachel  always 
accompanied  him.  By  this  traveling,  her  insight  into 
human  nature,  and  perception  of  things,  grew  keener 
and  more  accurate.  In  18 19  they  settled  in  the  cap- 
ital of  Prussia ;  there  she  opened  a  salon,  where  the 
most  distinguished  men  soon  gathered,  all  of  whom 
paid  to  her,  on  account  of  her  extreme  originality, 
the  most  flattering  homage. 

This  exceptionally  gifted  woman  was  also  good 
and  benevolent.  Numberless  poor  praised  her  gen- 
erous kindness.  In  the  times  of  war  she  proved  her 
zealous  patriotism  by  her  courageous  assistance  in 
the  transport  and  aid  of  the  wounded,  and  where 
she  could  not  be  present  personally,  she  was  inde- 
fatigable in  inciting  others  to  the  philanthropic 
work. 

This  woman,  whose  social  position  was  high  and 
well  established,  by  her  merits  as  well  as  by  outer 
circumstances,  did  not  resist  the  inducement  offered 
by  a    change  of   religion,  and  suffered   herself  to  be 


APOSTATES.  185 

baptized.  Neither  in  her  letters,  her  diaries,  nor 
later  in  her  biographies,  are  sufficient  reasons  to  be 
found  which  would  fully  explain  her  change  of  re- 
ligion. She  herself,  on  proper  occasions,  speaks  se- 
verely and  sharply  on  "  The  dissembling  new  love  for 
the  Christian  belief." 

Perhaps  it  was  a  certain  capriciousness  which  mani- 
fested itself  in  Rachel's  disposition,  to  which  her  apos- 
tacy  may,  to  a  great  extent,  be  attributed. 

Still  the  whimsical,  interesting  Rachel  was  by  no 
means  indifferent  in  religious  matters;  on  the  con- 
trary, she  was  religiously  inclined,  and  some  of  her 
most  beautiful  aphorisms  are  those  which  treat  of 
the  relation  between  man  and  God. 

This  woman  acknowledged  on  her  death-bed  that 
she  still  belonged  fully  and  entirely  to  Judaism.  Re- 
markable and  very  interesting  is  her  confession  :  that 
Judaism,  which  was  once  her  "degradation,"  and  the 
"misfortune"  (?)  of  her  life,  this  Judaism,  now  in 

HER  EAST  MOMENTS,  SHE  WOULD  NOT  MISS  "  FOR 
ANY    PRICE    IN   THE    WORLD." 

This  deep  feeling  of  connection  with  the  religion 
of  the  fathers  marks  this  kind  of  apostacy  as  espe- 
cially unprincipled. 

Henrietta  Herz,  at  least,  had  so  much  consider- 
ation as  to  wait  till  after  the  death  of  her  strictly 
orthodox  mother  before  she  denied  Judaism,  and,  per- 
suaded by  Schleiermacher,  became  baptized  in  181 7. 

Besides  her  beauty,  the  quiet  dignity  of  Henrietta 
was  much  commended.  How  many  men  were  charmed 
by  her !  W.  von  Humboldt,  both  the  Schlegels,  Hein- 
rich  Heine,  and  B.  Boerne  were,  in  spite  of  the  differ- 
ence in  years,  very  enthusiastic  in  their  admiration 
for  her. 


1 86  THE   JEWISH   WOMAN. 

Goethe  was  very  much  pleased  with  Henrietta's 
enthusiasm  for  him.  Alexander  von  Humboldt,  when 
still  a  very  young  man,  was  frequently  a  guest  in  the 
house  of  Marcus  Herz,  the  husband  of  Henrietta. 
Humboldt  was  taught  by  her  to  write  Jewish-German 
characters,  which  he  afterwards  used  in  corresponding 
with  her. 

Kant  was  a  friend  of  Henrietta's  husband,  who  was 
a  warm-hearted,  able  physician,  and  philosopher.  He 
loved  his  beautiful  wife  dearly,  but  she  seemed  to 
have  no  understanding  for  the  superiority  of  her 
husband ;  she  possessed  no  love  for  religion,  and 
therefore  was  also  wanting  in  the  religion  of  love. 
It  is  true  she  never  proved  faithless  to  her  husband, 
but  she  found  pleasure  in  the  homage  of  other  men, 
and  was  thus  open  to  misleading  influences. 

Among  her  friends  it  was  just  the  most  gifted  one 
who  dimmed  her  naturally  pure  sentiments  by  mottled 
and  perverse  ideas.  Schleiennacher  being  a  theolo- 
gian, she,  with  true  feminine  naivete,  did  not  hesitate 
to  put  implicit  faith  in  him,  even  after  he  disclosed 
to  her  his  passion  for  Blenore  Grunow,  the  wife  of 
a  colleague.  He  who  thus  learned  to  disregard  the 
sacred  ties  of  marriage,  prepared  himself  to  disregard 
all  things  sacred. 

Marcus  Herz  once  wrote  :  "/«  our  day,  the  study  of 
sacred  truth  is  avoided  as  an  unfruitful  spec2ilation, 
and  is  believed  to  be  entirely  dispensable ;  all  that 
is  sought  ...  is  the  approval  of  the  world."  How 
well  these  words  of  the  philosopher  applied  to  his 
own  wife  ! 

How  well  they  apply  to  others  ! 

Henrietta  Herz,  the  much-beloved  and  nearly  idol- 


APOSTATES.  187 

ized  woman — what  an  influence  could  she,  as  a  good 
Jewess,  have   exercised  in  the  widest  circles ! 

Henrietta,  who  ruled  all  hearts ;  the  stately  and 
thoughtful  Dorothea  ;  the  witty,  original,  energetic  Ra- 
chel— what  could  they  have  attained  in  favor  of  reli- 
gious toleration,  in  combatting  old  prejudices,  in  paving 
the  way  for  equal  rights  for  their  coreligionists  with 
the  confessors  of  the  religion  of  "  universal  brotherly 
love  !  "  Of  all  this,  Rachel,  Henrietta,  and  Dorothea 
knew  nothing.  Henrietta  and  Dorothea  had  no  idea  of 
a  mission  to  continue  the  work  of  their  fathers.  They 
did  not  remember  his  words,  that,  deep  in  his  heart 
he  was  convinced  of  the  truth  of  his  religion,  that  he  was 
strengthened  by  this  inheritance  of  his  fathers,  and  that 
he  thus  quietly  pursiied  his  way,  without  any  need  of 
giving  a?i  account  of  his  conviction  to  the  world.  Hen- 
rietta's beauty,  Rachel's  genius,  and  Dorothea's  liber- 
ality only  gained  for  them  a  deplorable  renown,  where 
they  could  have  attained  glorious  fame  and  the  bless- 
ings of  posterity,  if  they  had  promoted  liberal  ideas  and 
faithfulness  to  conviction. 

The  beautiful  words  of  a  good  Jewess  of  our  period 
may  here  be  quoted:  "Jews  and  Jewesses,  who  are 
called  '  the  chosen  people,'  how  could  they  allow  them- 
selves to  be  swept  along  with  the  stream  of  irreligiou, 
where  they  could  not  but  arrive  at  dissension  with 
the  sacred  traditions  of  their  faith?  The  Jews,  are 
they  not  the  more  duty  bound  to  prove  how  well- 
deserving  they  are  of  the  rights  unjustly  kept  from 
them  through  centuries — not  by  striving  after  worldly 
gain,  after  passing  pleasures  and  problematical  enjoy- 
ments, but  by  holding  aloft  the  banner  of  ideality  ? 

"  The  Jewish  women,  so  richly  endowed  by  nature, 
should  they  not  exert  themselves  and  endeavor  that 


l88  THE   JEWISH   WOMAN. 

now,  as  of  yore,  should  be  awarded  to  them  the  crown 
of  true  womanliness  and  chastity?" — Ottilie  Bach,i?i 
Ztg.  d.  Judcnth. 

In  the  midst  of  the  frivolities  and  meaningless 
conventionalities  of  our  days,  does  there  not  exist,  in 
the  heart  of  Jewish  woman,  a  deep  longing  for  a  safe 
and  sacred  retreat  for  the  soul?  for  a  rock  of  sup- 
port ?  And  where  could  she  find  a  better  support 
than  in  the  venerable,  sublime  religion  of  her  fathers  ? 
Is  it  possible  that  she  fails  to  understand  their  reli- 
gion? Is  it  possible  that  she  deserts  their  faith? 
fails  to  understand  it  and  deserts  it,  instead  of  rejoic- 
ing in  the  thought  that  it  is  her  own? 

The  unbiased  observer  will  have  to  confess,  "  No, 
this  deep  longing  after  a  rock  of  support  is  not  always 
present.  The  religion  is  frequently  denied  and  de- 
serted by  its  confessors,  often,  yea,  most  frequently,  on 
account  of  trivial  reasons."  The  clever  Fanny  I^e- 
wald,  e.  g.,  who  was  so  superior  in  all  other  respects, 
submitted  when  seventeen  years  old  to  baptism,  be- 
cause of  her  love  for  a  young  theologian.  The  rash 
and  foolish  step  was  immediately  repented  by  her,  and 
she  declared,  to  everyone  who  wished  to  listen,  that 
she  never  could  become  a  good  Christian.  How  could 
she,  indeed,  do  so  ?  "  She  herself  had  to  elaborate  her 
declaration  of  faith,  and  she  became  aware  that  she 
was  not  ready  to  accept  scarcely  any  of  the  Christian 
dogmas.  Several  days  were  accorded  to  her  for  the 
writing,  but  every  passing  day  added  only  to  her  per- 
plexity. She  was  terrified  at  the  thought  of  solemnly 
idiering  an  untruth  and  of  committing  perjury  at  her 
baptism.  But  the  fear  of  being  misunderstood  by 
parents  and  friends  determined  her  to  write  the  dec- 
laration of  faith,  which  was,  as  she  herself  said  in  an 


APOSTATES.  189 

autobiography,  a  model  of  fanciful  Jesuitism.  She 
avoided  in  the  same  every  positive  declaration.  In 
later  years  she  was  so  disgusted  with  it  that  she 
burned  it  up." — Women  of  the  Nineteenth  Century,  by 
Lena  Morgenstern. 

She  married  Adolph  Stahr.  Having  no  children, 
she  found  time  for  literary  work.  Her  writings  are 
commended  for  their  judiciousness  and  practical  good 
sense,  but  at  the  same  time  they  are  marked  by  a  sober 
coolness  and  absence  of  inspiration  and  enthusiasm. 
How  could  she  be  imbued  with  these  sentiments,  char- 
acteristic of  the  true  poet?  Had  not  the  source  of 
these  sentiments  ebbed  away  in  her? 

In  the  so-called  "  Genialitatsperiode  "  Sarah  and 
Mariamne  Meyer  created  a  certain  sensation  by 
their  beauty,  their  riches,  their  good  education,  and 
refined  surroundings.  They  also  submitted  to  bap- 
tism in  spite  of  the  fact  that  their  excellent  parents 
were  strict  and  faithful  adherents  of  Judaism. 

The  sisters  Saling  likewise  were  distinguished  in 
society  by  their  charms  and  gifts.  The  most  beau- 
tiful of  them  played  quite  a  prominent  part  during 
the  session  of  Congress  in  Vienna.  She  excited  the 
passionate  love  of  a  Spanish  prince,  and  became  en- 
gaged to  him.  He,  however,  met  death  in  a  battle, 
but  she  remained  faithful  to  him  and  never  married. 
She  had  been  baptized  in  the  Catholic  Church,  while 
her  sister,  Julie,  turned  to  Protestantism.  The  latter 
retained,  in  a  large  measure,  the  inherited  mode  of 
thinking  and  of  expression.  So  she  would  ask,  "Have 
we  not  Pesach,  tomorrow  ?  "  or,  "Will  you  send  me 
some  Matzos?"  She  married  the  Professor  of  Lan- 
guages, Heyse,  and  became  the  mother  of  Paul  Hey;e. 
Regina  (Frohberg),  the  third  sister,  likewise  became 


190  THE    JEWISH    WOMAN. 

a  Protestant ;  only  Clara  (Mrs.  Herz,  of  Frankfort- 
on-the-Main),  "an  energetic  and  truthful  nature,"  re- 
mained a  strict,  conservative  Jewess.  Her  daughter 
married  Willie  von  Rothschild,  likewise  a  faithful  con- 
fessor of  Judaism. 

The  psychologist  vainly  seeks  for  any  deeper  rea- 
sons which  might  have  actuated  those  highly  en- 
dowed and  independently  situated  women  to  disloy- 
alty towards  their  faith.  Was  there  ever  any  con- 
version brought  about  by  ethical  necessity,  by  an 
urgent  need  of  the  soul?  Was  there  ever  a  pros- 
elyte who  abandoned  his  religion  as  inadequate, 
and  accepted  another  creed  as  the  truer  one  out  of 
pure  conviction  ?  This  is  possible,  even  probable, 
where  idolatry  had  to  yield  to  a  pure  belief  in  Deity ; 
but  not  in  the  case  where  the  purest  worship  already 
prevailed,  and  where  this  worship  could  meet  the 
loftiest  religious  requirements.* 

It  can  not  be  the  case  there  where  religion  or- 
dains "  Thou  shalt  have  no  other  gods  besides  Me; 
where  it  is  daily  repeated  that  "  Thou  shalt  love  the 
Lord  with  all  thy  heart,  zvith  all  thy  soul,  and  with 
all  thy  might;"  where  Moses,  the  law-giver,  commanded 
that  "  Thou  shalt  love  thy  neighbor  as  thyself.'" 

Do  Jewish  women  wish  something  more  holy  than 
this?  Do  they  find  in  other  creeds  anything  nobler 
than,  at  best,  a  repetition  of  these  teachings  ?f    Why 


*  Judaism  was  and  is  chosen  to  propagate  pure  Monothe- 
ism.— Prof.  A.  Bcrner,  in  his  lecture  "Judaism  and  Christen- 
dom.'1'' 

t  Isaiah  was  the  actual  founder  of  Christendom,  725  B.  C. — 
Renan. 

Without  Jeremiah  there  never  would  have  existed  Chris- 
tendom.— Renan. 


APOSTATES.  19I 

do  they  ask  for  an  imitation  when  the}'  already  pos- 
sess the  original  ?  Why  ?  Because  they  are  ignorant 
in  regard  to  the  treasure  which  was  entrusted  to  their 
people.  If  they  will  again  learn  to  know  Judaism, 
then  they  will  love  it,  and  there  will  be  no  more 
apostates.  Renan  says :  "  Judaism,  which  has  ren- 
dered such  great  services  to  humanity  in  times  past, 
will  also  render  them  in  the  future.  The  pure  reli- 
gion, which  can  unify  all  humanity,  will  be  the  reli- 
gion of  Isaiah,  the  ideal  Jewish  religion,  purified  of 
all  drossy  Archbishop  Gibbons  writes :  "  Christen- 
dom owes  a  great  debt  to  Judaism ;  it  is  indebted 
to  Judaism  for  the  greatest  benefit  ever  bestowed 
upon  Christianity ;  for  the  inspired  Scriptures  of  the 
Old  Testament.  The  unsurpassed,  sublime  wisdom 
found  in  these  Scriptures  have  ever  been  the  conso- 
lation of  all  nations.  The  founder  of  our  religion 
was  a  Jew  by  descent,  as  was  also  his  mother,  and 
as  were  all  the  Apostles." 

These  are  the  historical  and  philosophical  concep- 
tions of  Judaism,  and  they  are  the  determinative  and 
eternal  ones.  May,  therefore,  Jewish  women  unfurl 
the  banner  of  idealism,  undeterred  by  temporary  and 
exterior  considerations  !  They,  the  guardians  of  the 
homes  where  the  rising  generatio?i  receives  its  first 
impressions  and  its  first  education — they  OUGHT,  and 
MUST  kindle  the  sacred  fire  of  enthusiasm,  fan  the 
flames  of  love  for  the  loftiest  that  they  inherited  from 
their  fathers,  the  tinwavering  love  for  pure  Mono- 
theism." 


CHAPTER  XIV. 

THE    DAUGHTERS    OF    DANIEL    ITZIG. 


DANIEL  ITZIG  was  a  banker  in  Berlin,  whom 
Frederic  the  Great  appointed  Chief  Elder  of 
all  the  Jewish  congregations  in  Prussia.  Many  anec- 
dotes are  related  about  him,  two  of  which  I  will  men- 
tion, as  they  serve  to  illustrate  his  character. 

His  charitable  disposition  is  well  known.  So,  e.g., 
he  used  to  send  the  best  wine  to  the  sick  poor,  at  the 
same  time  requesting  them  to  save  the  bottles  for 
him.  He  did  not  disdain  even  small  savings,  but  gave 
plentifully.  Among  other  charitable  acts  he  succes- 
sively gave  dowry  to  fifty  poor  girls.  To  each  of  them 
he  gave  3,000  Thaler — quite  a  considerable  sum  for 
those  times.  He  was  also  the  founder  of  the  Society 
for  Outfitting  Poor  Brides. 

The  other  characteristic  anecdote  is  the  following : 
Itzig  was  on  friendly  terms  with  many  a  distinguished 
man.  Dr.  Gans,  a  man  of  refinement  and  great  clev- 
erness, was  also  a  frequent  guest  in  Itzig's  house. 
In  their  conversations  Gans  always  agreed  with  him 
in  the  opinion  that  apostacy  was  contemptible  ;  nev- 
ertheless, Gans  became  an  apostate.  Upon  hearing 
this  fact  Itzig  declared:  "He  shall  never  enter  my 
house  again."  And  he  kept  his  word.  A  man  of  such 
192 


DAUGHTERS    OF    DANIEL    ITZIG.  1 93 

principles  could  not  but  be  an  excellent  father  also. 
He  did  all  that  was  in  his  power  to  secure  a  good 
education  for  his  children.  He  spared  no  effort  and 
no  money  in  procuring  for  them  the  best  teachers 
and  the  best  means  of  instruction.  In  this  way  he 
laid  the  foundation  to  the  exceptionally  good  educa- 
tion of  his  nine  daughters,  by  which  some  of  them 
gained  great  renown  and  an  influence  superior  to 
that  of  any  other  lady  in  society  at  that  period.  They 
gave  the  noblest  example  of  how  position  and  fortune 
should  be  made  to  serve  the  cause  of  humanity,  and 
how  the  seeming  contradiction  of  society,  gayety,  and 
pleasures  can  be  combined  with  thoughtfulness  and 
charitable  activity. 

The  eldest  daughter,  the  kind  and  modest  Bluem- 
Chen,  was  born  in  May,  1752.  She  became  the  wife 
of  Dave  Friedlander.  At  the  side  of  this  highly  cul- 
tivated and  philanthropic  man  she  found  opportunity 
to  exercise  every  faculty  of  mind  and  heart.  Both  the 
brothers  Humboldt  were  their  friends.  What  a  rich 
source  of  soul-animating  pleasure  must  this  inter- 
course have  afforded  them  !  David  Friedlander  be- 
came the  first  Jewish  senator  in  Berlin,  and  filled  the 
position  very  creditably,  being  indefatigable  in  his 
activity  for  the  welfare  of  the  community. 

The  next  sister  was  Rebeccah,  who  married  the 
son  of  the  mint-master  Ephraim.  She  is  reported  to 
have  "  spoken  and  written  like  a  poet." 

Jettchen  (Harriet),  the  youngest  daughter,  the 
wife  of  the  banker  Oppenfeld,  was  not  so  well  known. 

Of  more  importance  was  Ceciela,  or,  rather,  Zippo- 
rah,  as  she  was  named  by  her  pious  parents.  She  was 
married  to  the  banker  Von  Eskeles,  of  whom  Rachel 
13 


194  THI<    JEWISH    WOMAN. 

wrote,  "  I  like  Kskeles  very  much — he  is  so  clever. 
He  eats  cleverly ;  he  keeps  silent  cleverly ;  he  laughs 
cleverly,  and  what  he  says  is  original."  Cecilia  was 
well  worthy  of  such  a  husband ;  in  one  respect  only 
was  .she  deficient:  her  children  were  well  educated, 
and  acquired  all  accomplishments,  but  lacked  the  reli- 
gious foundation.  They  grew  up  without  reverence 
for  Judaism,  and  the  many  occupations  of  the  father 
did  not  leave  him  time  to  implant  the  love  for  their 
religion  into  the  hearts  of  his  children.  This  exam- 
ple goes  to  show  that  it  is  particularly  the  mother 
upon  whom  the  first  religious  impressions  of  the  chil- 
dren depend.  If  the  mother  is  indifferent  and  igno- 
rant in  regard  to  the  sacred  teachings,  which  are  the 
stronghold  of  man  in  joy  and  sorrow  all  the  days  of 
his  life,  then  these  teachings  will  also  be  lost  for 
the  younger  generation.  Cecilia's  charity,  however, 
knew  no  limits.  She  freely  distributed  gifts  without 
making  any  distinction  as  to  denomination.  So  she 
gave  to  the  convent  of  St.  Elizabeth  7,000  Gulden, 
in  aid  of  the  sick,  and  her  husband  left  to  the  same 
institution  100,000  Gulden.  Cecilia  died  in  1839, 
deeply  mourned  by  her  friends  and  by  the  poor. 

Fanny,  another  sister,  became  the  wife  of  the 
banker  Arnstein,  in  Vienna.  Richly  endowed  by  na- 
ture with  beauty,  grace,  and  the  gifts  of  mind,  she 
soon  gained  a  prominent  position  in  the  society  cir- 
cles at  Vienna.  The  drawing-room  of  Lady  Eskeles 
was  the  gathering-place  of  gay  society ;  of  people 
fond  of  pleasure  and  light  pastime ;  but  in  the 
princely  house  of  Arnstein  there  assembled,  besides 
these,  also  earnest,  thoughtful  minds.  Not  the  riches 
formed    there   the    main    attraction,  but  the   lambent 


DAUGHTERS    OF    DANIEL    ITZIG.  195 

flames  of  genius,  and  the  scintillating  sparks  of  wit. 
There  the  best  music  was  enjoyed,  literature  dis- 
cussed, the   highest   interests   of    humanity    debated. 

The  political  situation  was  extremely  exciting,  for 
it  was  the  period  just  before  the  downfall  of  Napo- 
leon, and  all  shades  of  opinions  found  their  exponents 
at  the  receptions  in  the  house  of  Arnstein.  The  pa- 
triotic consciousness  was,  at  that  time,  agitated  by 
the    most  contradictory  emotions. 

The  battles  for  liberty  were  followed  by  denunci- 
ations, and  by  the  strictest  measures  of  the  police. 
Revolutionary  ideas  were  suppressed,  democratic  agi- 
tations persecuted ;  there  was  a  retrogression  towards 
the  former  coercion.  Metternich  was  triumphant ; 
the  Jesuits  returned,  gained  ascendancy  in  the  schools, 
the  old  prejudices  against  the  people  of  Israel  threat- 
ened to  revive !  Now  the  efforts  had  to  be  concen- 
trated in  the  endeavor  to  smother  the  seeds  of  hy- 
pocrisy and  discord — and  woman,  Jewish  woman,  used 
her  own  weapons.  She  charmed  as  "  society  lady " 
by  her  amiability,  and  as  "  housewife "  by  deeds  of 
kindness.  Fanny  was  specially  called  upon  to  keep, 
by  her  tact  and  discretion,  the  minds  in  a  pleasant  and 
reconciliatory  mood.  Fanny  Arnstein  often  showed 
a  surprisingly  ripe  judgment.  Her  patriotism  and 
her  interest  in  the  welfare  of  the  nation  ennobled 
her  whole  being.  In  conversing  with  her  one  forgot 
the  rich  banker's  wife,  and  perceived  only  the  warm- 
hearted woman,  with  her  keen  interest  for  humanity. 
All  this  elevated  the  tone  and  intercourse  in  her  par- 
lors above  the  usual  shallow  emptiness  which,  up  to 
this  day,  is  generally  found  in  certain  circles  in  Vi- 
enna.    Even  if  the  author  appears  a  little  too  opti- 


196  THE   JEWISH   WOMAN. 

mistic  who,  in  characterizing  the  receptions  of  the 
Eskeleses  and  Arnsteins,  traces  back  to  them  the 
high  and  esteemed  positions  which  Jews  and  Jew- 
esses occupy  in  Vienna,  still  it  can  not  be  denied 
that  Fanny  Arnstein  succeeded  in  one  respect  where 
her  coreligionists  are  not  always  successful :  she  re- 
ceived not  only  the  homage  of  men,  but  won  also 
the  friendship  of  her  own  sex. 

Fanny  gained  the  faithful  devotion  of  prominent 
women.  She  was  a  member  of  women's  societies, 
whose  members  were  ladies  of  the  highest  aristo- 
cratic circles. 

Many  a  prejudice  was  thus,  in  the  most  natural 
and  simple  manner,  dispelled ;  many  a  good  work 
furthered ;  many  a  good  seed  of  fruitful  efforts  im- 
planted. 

The  increasing  seriousness  of  the  political  situa- 
tion increased  also  the  activity  of  Fanny  von  Arn- 
stein. Not  only  had  she  ample  occasion  to  adjust 
unpleasant  and  inimical  elements,  but  she  devoted 
herself  more  and  more  to  works  of  benevolence  and 
charity.  Clever  and  discreet  as  she  was,  she  inter- 
ceded for  the  suffering  and  needy  without  regard  as 
to  their  confession,  only  bent  on  the  amelioration  of 
their  condition.  Especially  during  and  after  the  wars, 
which  raged  in  the  interior  of  Europe,  she  turned 
her  powers  and  her  full  attention  to  the  needs  of 
the  unfortunate.  Ever  ready  to  lend  a  hand,  she  in- 
cited others  to  the  same  noble  work.  Numberless 
societies  of  women  were  established  and  were  joined 
by  the  women  of  the  aristocracy,  carried  away  by  the 
enthusiasm,  the  example,  and  the  eloquence  of  the 
Jewess.     No  one  fhought  any  more  of  the  fact  that 


DAUGHTERS    OF    DANIEL    ITZIG.  K)J 

she  was  a  Jewess,  but  perceived  in  her  only  the  zeal- 
ous championess  of  universal  philanthropy,  the  inde- 
fatigable benefactress. 

When  the  worst  times  were  passed,  and  the  wounds 
began  to  heal ;  when  the  joyful,  brilliant,  festive  weeks 
of  the  Vienna  Congress  infused  the  whole  capital  with 
new  life  and  cheerfulness,  Fanny  also  was  transformed 
from  a  good  Samaritan  into  a  society  lady,  and  showed 
by  her  example  how  to  combine  hospitality  with  re- 
finement and  taste,  and  luxury  with  the  furthering  of 
industry.  One  of  her  favorite  aims  was  to  make 
fortune  subservient  to  art  and  the  trades.  Thus  she 
endeared  herself  to  artists  as  well  as  philanthropists. 
The  most  prominent  men  who,  at  that  time,  met  in 
Vienna — Wellington,  Humboldt,  Prince  Hardenberg, 
Prince  de  Ligne,  Cardinal  Consalvi,  the  Counts  Berns- 
dorf,  Munster,  Neipperg,  and  many  other  well-known 
men  of  distinction,  rendered  homage  to  this  beautiful 
and  excellent  woman.     She  died  in   1S17. 

Her  sister  Sarah,  whose  husband  was  the  banker 
L,evy  in  Berlin,  differed  entirely  from  Fanny,  although 
their  house  likewise  was  the  gathering-place  of  all 
persons  of  note  who  came  to  Berlin.  She  had  re- 
ceived a  French  education,  was  exceedingly  well 
versed  in  French  literature,  and  had  such  a  prefer- 
ence for  French  manners  and  language  that  she  de- 
lighted in  receiving  representatives  of  the  French 
nation  as  visitors.  This  preference  proved  of  great 
benefit  to  her  fellow  citizens.  Among  the  notables 
who  enjoyed  her  hospitality  during  the  invasion  was, 
also,  the  French  ambassador.  Out  of  regard  for  the 
noble  woman,  whose  superior  character  had  gained 
his  highest  respect,  his  treatment  of  the  citizens  was 


I98  THE    JEWISH    WOMAN. 

by  far  kinder  than  would  have  been  the  ease  if  he, 
thus  influenced,  would  not  have  curbed  the  wanton- 
ness of  the  French  at  that  time.  One  of  her  younger 
acquaintances  gives  a  vivid  picture  of  her  in  a  letter. 
First,  he  describes  the  house  behind  the  Packhof 
No.  3.  This  house,  which  King  Frederick  William  IV. 
very  urgently  wished  to  obtain,  she  never  sold  as  long 
as  she  lived,  but  at  her  death  she  gave  it  to  him  as 
a  present. 

"  House  and  garden  have  disappeared,  long  ago,  to 
make  room  for  the  new  buildings  of  the  Museum.  I 
well  remember  when,  in  the  year  1843,  I  entered  there 
with  a  letter  of  introduction  from  your  father.  The 
butler  directed  me  upstairs.  In  a  large,  high  room 
with  stucco  ornaments  in  the  manner  of  the  time  of 
Frederick  the  Great  I  found,  in  lonely  grandeur,  an 
old  servant  in  canary-colored  dress-coat  with  a  blue 
collar.  Ludwig  was  his  name.  L,ater  I  learned  to 
esteem  him  for  his  touching,  incessant  solicitude  for 
his  elderly  mistress.  '  Madame  can  not  be  seen,'  he 
growled  at  me ;  but  recognizing  the  handwriting  on 
the  address  of  the  letter,  the  sober  old  face  lit  up. 
'  I  will  see,  anyhow,'  he  said,  disappeared,  and,  in  the 
next  moment  ushered  me  into  the  sanctum.  There 
the  old  lady  was  sitting,  the  sweet,  spiritualized  face 
framed  by  an  old-fashioned  lace  cap.  With  her  two 
companions  she  was  reading  'The  Summernight's 
Dream,'  with  distributed  parts.  Mendelssohn's  beauti- 
ful composition  of  this  drama  at  that  time  enchanted 
all  hearts.  At  the  excellent  performance  in  the  thea- 
ter Carl  von  Hagen  took  the  part  of  '  Puck.'  I  was 
pleasantly  received ;  a  chair  was  offered  me  and  I  had 
to  read    along   immediately.     From  that  day  on,  the 


DAUGHTERS    OF    DANIEL    ITZIG.  1 99 

house  of  Madame  Levy  became  a  place  of  cheerful 
edification  for  me,  for  as  often  as  I  went  there  I  never 
left  without  having  received  some  intellectual  incite- 
ment or  some  friendly  advice  from  that  wonderful 
old  lady.  The  very  next  day  she  drove  to  my  dwell- 
ing-place, sent  up  her  card,  and  invited  me  to  dinner. 
She  received  every  evening  at  eight,  and  generally 
had  guests  for  dinner  on  Sundays  and  Thursdays. 
In  her  house  I  met  the  most  prominent  men — artists 
as  well  as  scholars.  Madame  Levy  exercised  a  won- 
derful attraction  upon  young  people,  and  was  no  less 
revered  by  the  older  ones.  She  knew  how  to  ques- 
tion with  kind  interest,  invited  communication,  and 
incited  in  us  young  people  an  interest  for  all  the 
good,  and  a  desire  for  knowledge.  We  felt  happy  when 
one  of  us  was  able  to  bring,  in  return,  some  new  in- 
formation to  her,  and  she  rewarded  it  by  kind  and 
intelligent  attention.  She  was  very  charitable,  and 
also  in  this  was  original,  refined  and  tender.  For  a 
poor  student,  who,  on  account  of  sickness,  was  pre- 
vented from  continuing  his  studies,  she  procured  a 
small  circulating  library.  The  man  became  a  book- 
binder and  kept  a  small  store.  At  Christmas-time  she 
placed  his  merchandise  in  her  rooms  to  dispose  of  it. 
"At  her  evenings  'at  home'  she  sat  next  to  a  big 
teakettle,  and  prepared  the  tea  herself.  She  was  very 
much  pleased  if  asked  for  a  second  cup.  Several 
times  on  these  occasions  I  met  Prof.  Ackerman,  who 
had  received  a  call  from  Frederick  William  IV.  to 
translate  the  works  of  Frederick  the  Great  into  Ger- 
man. Prof.  Ackerman  said  of  Madame  Levy  that  he 
had  never  met  a  lady  who  spoke  the  French  language 
as  fluently  and  excellently  as  she  did.     You  can  not 


200  THE   JEWISH   WOMAN. 

imagine  how  dearly  we  all  loved  and  esteemed  this 
exceptional  old  lad}7." 

She  was  deeply  grieved  by  the  apostaey,  from  the 
religion  of  their  fathers,  of  some  of  her  relations.  "  I 
am  like  a  tree  without  leaves,  so  many  of  my  relations 
are  estranged  from  me  by  apostaey,"  she  wrote  to  a 
friend.  Nothing  was  so  dear  to  her  as  her  religion  and 
her  people.  With  the  renowned  Jewish  philosopher, 
who  had  so  much  to  suffer  from  fanatically  prose- 
lytizing friends,  she  said,  at  proper  occasions,  "As  the 
Jewish  belief  is,  even  according  to  the  judgment  of  good 
Christians,  the  foundation  upon  which  the  whole  struct- 
ure of  Christianity  is  erected,  and  by  which  it  is  propped 
up,  how  can  one  demand  of  me  to  break  down  the  base- 
ment in  order  to  live  in  the  first  floor."'  She  lived 
according  to  the  principle  to  which  Dr.  M.  Joel  gave 
expression  in  the  following  statement :  "  He  who 
wishes  to  gain  the  esteem  of  the  world,  and  at  the 
same  time  wants  to  secure  self-esteem,  but  above 
all  cherishes  a  peaceful  conscience,  must  endeavor 
to  do  his  utmost  in  the  position  'where  his  birth 
has  placed  him,  but  not  by  giving  up  his  natural 
place,  on  account  of  appearances,  and  out  of  vain  mo- 
tives, begging  elsewhere  for  a  place,  where  at  best 
he  is  only  suffered." 

Sarah  L,evy  knew  that  apostaey  originated  in  in- 
difference, and  this  in  its  turn  grew  out  of  ignorance 
or  out  of  misunderstanding  the  teachings.  She  there- 
fore attached  the  greatest  value  to  instruction  and  to 
a  continual  practice  of  the  Mosaic  teachings  during 
her  whole  life.  I  could  not  ascertain  whether  she 
was  familiar  with  the  Hebrew  language,  but  she  read 
the  sacred   Scriptures  with  devotion    and  with  child- 


DAUGHTERS    OF    DANIEL    ITZIG.  201 

like  piety,  and  kept  up  the  religious  customs  until 
her  old  age.  With  deep  emotion  she  recalled  the 
memories  of  youth,  and  was  fond  of  relating  with 
what  imposing  ceremonies  the  "  Seder  "  was  given 
in  her  parental  home — how  the  Friday  eve,  with  the 
lighting  of  the  candles,  the  floral  decorations  of  the 
table,  the  pronouncing  of  the  blessing,  never  failed  to 
impress  the  assembled  family  with  a  joyful  elevation. 
In  the  same  way  the  Sabbath  was  celebrated.  In  the 
house  of  Sarah's  parents  the  consciousness  was  still 
vivid  that  the  recreation  from  the  days  of  work,  of 
the  Jewish  family,  consisted  in  worship  and  sanc- 
tificatiou  of  the  soul.  "  From  the  beginning  of  the 
feast  in  the  evening  until  its  close  on  the  following 
evening,  it  was  as  if  every  movement  and  every  word 
were  sanctified."  This  manner  of  Sabbath  sanctifica- 
tion  was,  of  course,  a  joyful  one,  and  according  to  the 
old  custom  was  a  heightened  joyfulness  expressed 
even  as  by  the  festive  attire  and  ornaments  of  the 
women,  so  by  the  whole  atmosphere  in  the  house, 
which  was  reverberating  with  Sabbath  joys  and  Sab- 
bath blessings.  By  such  influences  Sarah's  mind  was 
impressed  and  ennobled  so  as  to  be  able  to  combat 
the  hostile  prejudices  among  the  ignorant  of  other 
creeds,  and  to  struggle  successfully  against  the  indiffer- 
ence of  her  own  coreligionists.  As  this  exceptional 
woman  was  quick  in  detecting  every  opportunity  of 
activity  for  noble  womanhood,  so  she  was  also  ever 
ready  with  assistance  for  the  needy.  Among  other  do- 
nations she  gave  90,000  Thaler  to  the  Jewish  Orphan 
Asylum  in  Berlin.  Thus,  in  humanitarian  endeavors 
and  gentle  refinement,  Sarah  spent  her  life:  a  life 
sweetened  by  the  esteem  of  all  those  who  became  ac- 


202  THE    JEWISH    WOMAN. 

quainted  with  her.  One  of  my  friends  in  speaking  of 
her,  said :  "  Mrs.  Sarah  Levy  was  nearly  ninety  years 
old  when  I  became  accidentally  acquainted  with  her ; 
she  frequently  invited  me  to  visit  her,  and  to  report 
to  her  about  the  latest  literary  products,  especially 
about  poets  and  poetrj',  and  she  listened  with  atten- 
tion and  an  astonishingly  clear  understanding.  She 
punctually  returned  my  calls,  that  is,  in  the  following 
manner :  She  drove  up  to  my  house  in  her  old-fash- 
ioned, well-known  carriage,  and  had  herself  announced 
to  me  by  her  old  servant.  Then  I  went  into  her  car- 
riage, and,  after  a  brief  conversation,  I  was  pleasantly 
dismissed,  and  she  went  on  calling  or  driving."  She 
had  no  children,  and  left  her  fortune  to  public  institu- 
tions of  various  creeds. 

Veilchen,  or  Bella,  Itzig  shall  yet  be  mentioned. 
She  resembled  Sarah  in  thought  and  sentiment  more 
than  did  the  other  sisters.  Her  son,  Jacob,  misled 
by  free-thinkers  and  wits,  became  a  Christian ;  his 
mother,  deeply  wounded,  turned  from  him.  One  of 
her  grandchildren,  Fanny  Hensel,  once  receiving 
from  her  the  grant  of  any  favor,  asked  her  to  par- 
don "  Uncle  Bartholdy."  Bella  complied  with  the 
request,  and  became  reconciled  to  her  son.  With  all 
her  strictness,  her  heart  was  still  that  of  a  true  Jewish 
mother. 


CHAPTER  XV. 


ART    AMONG   JEWISH    WOMEN. 


THROUGH  centuries  the  Jewish  mind  had  been 
fettered  by  tyrannical  persecution.  From  art 
and  art  industries  the  Jews  had  been  entirely  ex- 
cluded. Would  it  be  astonishing  if  every  gift  of 
Jewish  mind  had  become  stunted  and  had  withered 
away?  But — what  a  remarkable  phenomenon! — as 
soon  as  the  excluding  barriers  fell,  the  Jews  displayed 
talents  and  gifts  as  if  they  had  exercised  them  all 
along  these  fifteen  hundred  years.  In  every  depart- 
ment of  art  now  also  are  met  the  names  of  Jewish 
women. 

Brentgen  Markus  is  recorded  as  earl}-  as  1690. 
Her  voice  and  art  of  singing  were  so  admired  that 
she  was  called  to  Berlin,  where  she  sang  at  the  court 
of  the  "  Great  Elector."  Her  example  was  soon  em- 
ulated by  a  great  number  of  Jewesses,  who  gained 
admiration  and  fame  by  vocal  or  instrumental  music. 

It  must  be  admitted  that  precisely  the  world  of 
melody  is  most  adapted  to  the  sensitive,  movable,  and 
pathetic  nature  of  the  Jew.  It  is  exactly  in  this  art 
where  the  efforts  of  Jewish  men  and  women  were 
crowned  with  their  first  and  most  lasting  success. 
Prominent  among  the  women  was  Karoline  Stern, 

203 


204  THE    JEWISH    WOMAN. 

who  was  born  in  April,  1800,  in  Mentz.  She  received 
her  musical  education  from  her  father,  who  was  an 
excellent  violinist.  She  was  but  sixteen  years  old 
when  she  gained  a  complete  success  at  the  National 
Theater  in  Trier,  in  the  part  of  Myrr/ia,  in  "  The  In- 
terrupted Sacrifice."  One  of  Heine's  early  poems  was 
written  in  her  praise.  She  sang  later  at  the  royal 
theater  in  Stuttgart  and  in  Munich.  In  spite  of  her 
success  she  left  the  theater  at  the  age  of  forty-one 
years  to  devote  herself  entirely  to  the  education  of 
her  children.  She  carefully  superintended  the  reli- 
gious and  the  musical  education  of  her  sou  Julius.  A 
number  of  times  she  had  been  requested  to  accept 
Christianity,  but  she  firmly  refused,  and  remained 
steadfast  and  faithful  to  her  belief. 

An  Italian  Jewess,  Rahel,  lived  about  the  same 
time  in  Venice.  It  is  related  that  she  was  invited  at 
all  solemn  and  festive  occasions  to  the  houses  of 
the  nobles,  and  the  palaces  of  the  princes,  to  charm 
the  society  by  her  sweet  songs.  So  many  names  of 
Jewish  singers  and  talented  exponents  of  music  now 
follow  in  quick  succession  that  space  does  not  per- 
mit us  to  speak  of  them. 

At  the  time  of  the  Congress  in  Vienna,  Sofia 
von  Wertheimstein,  who  was  a  pupil  of  Hummel, 
created  a  sensation  by  her  beautiful  alto  voice.  She 
was  likewise  an  excellent  performer  on  the  piano. 
With  all  her  various  duties  she  still  remained  a  de- 
voted wife  and  mother.  Her  death  occurred  in  Sep- 
tember, 1877.  Kleonore  Neumann,  from  Ijssa,  in 
Lithuania,  fell  the  victim  of  an  adverse  fate  when 
quite  young.  She  was  born  in  181 9.  Her  parents 
were  suddenly  obliged  to  flee  from  persecution.    The 


ART    AMONG   JEWISH    WOMEN.  205 

family,  exposed  to  dangers  and  distress,  had  to  seek 
refuge  in  foreign  countries.  The  young  girl  finally 
found  a  scant  subsistence  as  a  singer  in  Italy.  By 
and  by  she  gained  such  a  success  in  public  that  a 
bright  future  opened  for  her.  But  during  the  wan- 
dering life,  and  by  the  want  she  had  suffered,  a  malig- 
nant disease  had  taken  hold  of  her,  which  caused  her 
death  when  she  was  only  twenty-one  years  of  age. 

The  sisters  Eichberg  were  favorably  known  in  wide 
circles.  Pauline  Eichberg  was  successful  as  a  pian- 
ist. Bertha,  her  sister,  played  well  on  the  harp,  and 
Julie  became  a  singer.  She  also  had  great  talent 
for  languages,  which  made  it  possible  for  her  to  sing 
in  four  of  them.  Her  father  was  a  chanter  in  the 
synagogue. 

Talented  daughters  of  another  distinguished  chanter 
were  Marie  and  Henrietta  Sulzer  in  Vienna. 
Mathilde  Ries  and  both  her  sisters ;  Rosa  Csil- 
LAG,  who  won  great  distinction,  in  the  part  of  Fides, 
in  "  The  Prophet  "  ;  Fortuna  Tedeschi,  who  also 
sang  in  the  German  language;  Miss  Wertheimer, 
daughter  of  a  pious  and  well-read  man ;  Marie 
Heilbronn,  the  far-famed  Guiditta  Pasta,  Car- 
rie Goldsticker,  from  St.  Eouis,  and  many  other 
Jewish  artists  were  distinguished  by  their  talent  as 
well  as  esteemed  for  their  excellent  character. 

Mile.  Bloch,  a  Parisian,  who,  born  in  lowly  cir- 
cumstances, made  her  way  by  perseverance  and  deter- 
mination, and  finally  became  prima  donna  at  the  Grand 
Opera  in  Paris.  Giacomo  Meyerbeer  was  her  most 
faithful  friend  and  protector.  Mrs.  Karoune  Gom- 
PERZ  Betteeheim  enjoyed  great  renown.  Born  in 
Hungary,   in    the  year  1S45,  it  is  related  that   when 


2o6  THE   JEWISH   WOMAN. 

she  was  but  eight  years  old  she  accompanied  her 
music-teacher  on  the  piano,  at  a  violin  concert.  She 
had  an  exquisite  voice,  and  her  parents  provided  for 
her  the  best  singing  teachers.  She  made  extraoidi- 
nary  progress  in  the  art,  and  when  but  fifteen  years 
old  sang  at  the  Imperial  Opera  in  Vienna.  From 
this  time  on  she  was  counted  among  the  most  bril- 
liant impersonators  of  dramatic  passionate  parts.  In 
1867  the  young,  celebrated  prima  donna  became  the 
wife  of  Dr.  Gomperz,  Professor  of  Philology  at  the 
University  in  Vienna.  Henceforth  she  sang  only  at 
charity  concerts,  and  for  her  friends,  in  her  hospitable 
home.  There  are  many  other  names  worthy  of  being 
remembered. 

Among  the  younger  talent  of  great  promise  is 
Clotjlde  Kleeberg,  of  Paris.  After  her  first  con- 
certs in  Berlin  she  was  pronounced  a  second  Clara 
Schumann.  She  belongs  to  those  sympathetic  char- 
acters who  prove  that  a  public  career  by  no  means 
can  be  pursued  only  at  the  cost  of  modest  woman- 
liness. On  her  concert  tours,  always  accompanied  by 
her  religious  father,  she  never  neglects  the  teachings 
of  her  inherited  faith.  Sophia  Kaskel,  the  pianist, 
has  written  some  fine  compositions.     Flora  Fried- 

ENTHAL,  lLONA  ElBENSHUTZ,  ANNA  BlLKE  GROSSER, 

Yettka  Finkenstein,  Martha  Seelman  hold  dis- 
tinguished positions  in  musical  circles.  The  famous 
and  greatly  admired  Pauline  Lucca  belongs  to  a 
well-known  Jewish  family ;  her  uncle,  Dr.  Samuel 
Lucca,  was  a  much-sought-for  Jewish  physician.  The 
charming  Lola  Beeth,  formerly  at  the  Berlin  Opera, 
is  now  a  member  of  the  Imperial  Opera,  in  Vienna. 
vShe  and  her  amiable  sister  cling  with  childlike  faith- 
fulness to  the  teachings  of  Judaism. 


ART   AMONG   JEWISH    WOMEN.  207 

Louise  Heyman  made  her  debut  in  Hague  as 
Rosine  in  "  The  Barber  of  Seville  "  ;  later  she  sang 
in  Rome  and  Milan,  where  she  was  called  "The  Hol- 
land Nightingale."  A  pianist  of  great  talent  was  Miss 
Margareth  Herr,  in  Dresden,  who  is  now  married 
to  the  poet  and  historian  of  literature,  Dr.  Adolph 
Stern.  A  young,  rising  star  in  the  musical  world  is 
Miss  Minna  WetzlER,  of  Cincinnati. 

Among  dramatic  actresses  the  gifted  Rahee  Felix 
has  to  be  mentioned.  She  was  the  daughter  of  a  poor 
peddler,  in  Argow,  who  wandered  about  until  he  finally 
settled  in  Paris  ;  there  he  gave  lessons  in  German,  which 
were  very  poorly  paid.  Forced  by  necessity,  the  two 
little  girls,  Sarah,  and  the  younger  (about  ten  years 
old)  Rahel,  sang  in  coffee-houses.  They  did  so  well 
that  they  gained  the  interest  and  good-will  of  their 
hearers ;  among  these  was  also  the  Director  of  the 
School  for  Sacred  Music,  in  Paris.  He  was  so  favor- 
ably impressed  by  their  singing  that  he  admitted  Rahel 
to  the  school.  Her  debut  at  the  opera  proved  a  failure, 
and  brought  Rahel  nearly  to  despair,  but  her  protector 
encouraged  her,  and  it  was  soon  perceived  that  hers 
was  a  dramatic  talent.  She  learned  several  parts,  and 
at  sixteen  she  played  Hermione,  afterwards  the  soubrette 
in  "The  Married  Philosopher,"  by  Moliere.  It  hap- 
pened that  the  cashier  of  the  Theatre  Francais,  who 
was  acquainted  with  her,  was  present  at  the  perform- 
ance. He  was  so  charmed  by  her  playing  that  he  ran  to 
get  the  Director  of  the  Theatre  Francais,  in  order 
that  he  should  see  the  young  star.  The  director, 
convinced  at  once  of  the  dramatic  power  slumbering 
in  this  young  girl,  without  hesitating,  took  charge  of 
her  further  education.     In    a   short  time  she  was  of- 


208  THE    JEWISH    WOMAN. 

fered  an  engagement  at  the  Gymnase  Theatre,  with 
a  remuneration  of  3,000  francs,  and  accepted  it.  Fi- 
nally, after  much  trouble  and  disappointment,  which 
embittered  her  mind,  she  was  admitted,  when  18  years 
old,  to  the  Theatre  Francais.  She  took  a  part  in 
"  The  Horatians  "  with  such  success  that  her  talent 
could  no  more  be  doubted.  Her  growing  self-con- 
ciousness  imparted  to  her  acting  new  power  and 
new  inspiration.  Unsurpassed  was  her  pathos  in 
biblical  impersonations,  and  in  the  parts  of  classic 
French  tragedies.  The  dignity  of  her  appearance ; 
the  majesty  of  her  posing;  the  originality  of  her 
conceptions;  her  pure,  melodious  voice;  her  perfect 
facial  expression ;  the  sparkling  eyes  in  that  face 
which  seemed  cut  out  of  alabaster ;  all  this  combined 
in  producing  an  exquisite,  intoxicating  effect  upon 
the  spectators.  She  had  not  yet  reached  her  twen- 
tieth year  when  her  yearly  income,  as  member  of  the 
Theatre  Francais,  was  60,000  francs.  She  spent  her 
vacation  of  several  months  in  playing  in  other  cities, 
and  extended  her  tours  as  far  as  America.  Thus  she 
accumulated  a  considerable  fortune,  but  the  constant 
strain  on  her  nerves,  combined  with  a  passionate 
temper,  broke  down  her  health  and  engendered  a 
lingering  lung  disease  to  which  she  finally  fell  a  vic- 
tim. At  an  age  when  artists  but  reach  the  culmi- 
nating point  of  their  power,  she,  in  her  thirty-seventh 
year,  had  to  abandon  the  scene  of  her  triumphs.  She 
sought  relief  in  the  South,  but  her  disease  had  ad- 
vanced too  far,  She  still  lived  a  year  in  a  villa  at 
Canet,  near  Toulon,  and  died  January  4,  1858.  The 
contemplation  of  this  so  exceptional  life  can  not  but 
fill  the  mind  with  sadness.     Gifted  with  phenomenal 


ART    AMONG   JEWISH    WOMEN.  209 

powers,  combined  with  energy  and  indefatigable  assi- 
duity, she  seemed  predestined  for  a  most  glorious,  glad- 
some life ;  but  the  bitter  want  and  distress  in  which 
she  had  to  spend  her  childhood  cast  their  ominous 
shades  over  her  whole  life.  He  who  once  has  felt 
the  gnawing  of  hunger  will  be  inclined  to  overesti- 
mate the  value  of  possessions,  and  will  be  unable  to 
fully  enjoy,  without  restraint,  the  pleasures  of  life — 
even  if  he  should,  like  Rahel,  gain  and  leave  millions. 
And  he  who  feels  the  inroads  of  slowly-approaching 
death,  trembles  at  every  triumph  of  new  stars  in  the 
ascent,  while  his  own  star  slowly  fades  on  the  horizon. 
Other  actresses  appeared  and  gained  success,  which 
wounded  the  sore  heart  of  Rahel.  In  spite  of  fame  and 
fortune,  she  felt  extremely  unhappy.  She  could  at 
least  have  bettered  her  social  position,  and  spared  her- 
self the  overpoweringly  sad  feeling  of  loneliness,  in 
the  most  natural  way,  by  marrying.  However,  to  form 
a  union  according  to  her  inclination,  it  would  have 
been  absolutely  necessary  to  renounce  her  religion. 
But  she  remained  faithful  to  the  teachings  of  her  an- 
cestors. 

Rahel's  sisters,  Sarah  and  Rebeccah,  also  held 
positions  at  the  Theatre  Francais  ;  the  other  sisters, 
Dinah  and  Leah,  had  engagements  at  the  Odeon 
Theatre.  Judith  Bernat,  a  distant  relative  of  Rahel, 
also  went  on  the  stage.  All  of  them  were  inspired 
by  Rahel's  art,  and  tried  to  emulate  it,  but  fell  short  of 
her  powers  and,  therefore,  also  of  her  success. 

Among  the  now  living  actresses  Charlotte  Wol- 
TER  is  probably  the  one  exhibiting  most  traits  of  gen- 
ius and  originality,  reminding  of  Rahel.  It  is  often 
claimed  that  Charlotte  Wolter  and  Sarah  Bern- 
14 


2IO  THE   JEWISH    WOMAN. 

hardt  are  Jewesses,  but  this  may  be  a  mistake.  It 
is  a  fact  that  a  great  number  of  interpreters  of  dra- 
matic art,  as  well  as  exponents  of  vocal  and  instru- 
mental music,  are  Jews  and  Jewesses  by  birth,  but 
who,  by  a  false  conception  of  "honor,"  alter  their 
names,  or  assume  entirely  different  ones ;  these  would 
scarcely  desire  to  be  named  here.  Others,  however,  as 
the  beautiful  and  popular  Katharine  Frank,  the 
interesting  Toni  Link,  the  humorist  Mrs.  Schoen- 
FEiyD,  and  several  others,  have  not  been  influenced 
by  petty  considerations  and  antiquated  prejudices,  but 
openly  adhere  to  Judaism. 

Of  an  especially  attractive  appearance  was  Jose- 
phine Wessely,  a  gentle  and  modest  actress,  who, 
about  a  decade  ago,  came  from  the  province  to  Berlin. 
Everyone  was  charmed  by  her  timid  sweetness  and 
her  judicious  acting.  She  was  such  a  graceful  inter- 
preter of  Goethe's  female  characters  that  it  was  gen- 
erally expected  that  she  would  develop  into  a  new 
IviNA  Fuhr.  The  Royal  Theatre,  however,  which 
alone  would  have  been  the  appropriate  place  for  the 
distinguished  young  girl,  did  not  engage  her.  She 
went  to  Vienna,  where  she,  however,  died  shortly 
afterwards.  She  had  told  me  herself  that  she  was  a 
Jewess,  and  that  she  faithfully  adhered  to  the  Mosaic 
laws.    She  might  have  kept  this  from  strangers. 

Of  greater  number  than  actresses  and  singers  are 
Jewish  teachers  in  vocal  and  instrumental  music.  By 
their  diligence,  perseverance,  and  judiciousness  they 
are  especially  adapted  to  this  calling.  The  activity 
of  Jewish  women  in  painting  and  the  plastic  art  is 
less  extensive.  Among  the  Jewish  women  who  devot- 
ed themselves  to  painting  are  Wolff,  L,obach,  Ro- 


ART    AMONG    JEWISH    WOMEN.  211 

SRNBERG,  R.OSENWAED,    BLOCK,    DEPERMANN,  FrIED- 

LAnder,  etc.  Only  two,  I  must  confess,  seemed  to 
give  proof  of  superior  attainments  by  their  works; 
these  two  are  the  artists  Meta  Aronson  and  Marta 
Aronson.  The  latter,  especially,  has  frequently  ex- 
hibited studies  of  old  people,  which,  by  characteristic 
design  and  masterly  execution  and  coloring,  must  be 
counted  with  the  best  works  in  this  branch  of  art. 

Henrietta  Manchiewicz,  wife  of  the  president 
of  the  Jewish  community  in  Dresden,  obtains  charm- 
ing effects  by  harmonious  and  technically  perfect 
combinations  of  painting  and  embroidery.  Her  large 
paintings  were  exhibited  at  Berlin,  in  the  rooms  of 
the  Art  Association.  They  depict  the  element  of  water, 
in  a  grand  poetical  conception,  by  a  circle  of  seven 
paintings.  At  the  Paris  Exhibition  these  paintings 
found  a  place  of  honor,  and  were  greatly  admired  by 
connoisseurs  as  well  as  by  laymen.  The  talented  artist 
was  elected  member  of  the  French  Academy.  At  the 
World's  Fair,  in  Chicago,  a  bust  of  the  "  Nestor  of 
American  Judaism,"  Dr.  Isaac  M.  Wise,  was  much  ad- 
mired. It  was  the  work  of  the  talented  sculptor,  Miss 
Florence  Strasburger,  of  Cincinnati.  Art  carving 
has  also  found  its  devotees  among  Jewish  women. 
The  beautiful  designs  of  Mrs.  S.  B.  Sachs,  of  Cin- 
cinnati, have  elicited  many  favorable  comments,  but 
the  best  efforts  of  her  noble  mind  are  directed  towards 
humanitarian  and  philanthropic  endeavors. 

A  revival  of  art  embroidery  has  been  brought  about 
by  Mrs.  EmieiE  Bach,  Superintendent  of  the  National 
School  of  Art,  in  Vienna.  She  made  her  work  such  a 
success  that  other  cities  established  similar  schools, 
which  are  frequented  by  a  great  number  of  students. 


212  THE    JEWISH    WOMAN. 

Mrs.  Bach  has  also  written  and  published  treatises 
on  art  embroidery,  which  were  translated  into  several 
other  languages.  A  few  years  before  she  died — she  did 
not  reach  her  fiftieth  birthday — she  and  her  daughter, 
who  was  counted  among  her  best  pupils,  renovated  a 
number  of  rare  historical  treasures  of  art  embroidery 
at  the  Imperial  Court — among  these,  also,  the  famous 
bed-room  set  of  Maria  TherESIa.  She  was  treated 
with  much  distinction,  and  also  received  the  golden 
"  Cross  of  Merit." 

Thus  we  see,  among  Jewish  women,  the  spirit  of 
genius  shine  forth  in  new  brilliancy — that  spirit  which 
seems,  by  the  darkness  and  persecution  of  a  thousand 
years,  if  not  extinguished,  at  least  dimmed.  It  is  the 
spirit  which  the  Jews  of  antiquity  even  called  the 
"  Spirit  of  God." 

"  See,  I  have  called  by  name  Bezalel,  the  son  of  Uri, 
the  son  of  Chur,  of  the  tribe  of  fudah  ;  and  I  have 
filled  him  with  the  spirit  of  God  in  wisdom,  and  in 
understanding,  and  in  knowledge,  and  in  all  manner 
of  art  workmanship."  (Exodus,  chap.  31:2,  3.) 


CHAPTER  XVI. 


JEWISH   AUTHORESSES. 


IN  the  preceding  chapter,  "  More  Light,"  it  has  been 
seen  that  from  the  start  Jewish  women  took  the 
deepest  interest  in  the  art  of  printing  as  well  as  in 
literature.  They  printed  the  works  of  others,  and 
they  themselves  wrote  poetry  as  well  as  prose,  the 
latter  generally  treating  of  religious  or  didactic  top- 
ics. They  were  fully  aware  of  the  great  importance 
of  good  literature  for  educational  purposes,  for  the 
stimulation  of  religious  sentiments  as  well  as  for  the 
inciting  of  every  civic  virtue  in  man  or  woman.  They 
gave,  therefore,  much  of  their  attention  to  writing  and 
printing  of  biographies  of  great  men,  of  moral  nar- 
ratives, of  legends,  fairy  tales  for  children,  and  stories 
for  youths. 

Mrs.  L,itte,  from  Regenburg,  has  been  already 
mentioned.  Among  other  works,  she  also  wrote 
"The  History  of  King  David,"  which  was  much 
read  at  that  time.  Bella  Hurwitz,  in  her  "  His- 
tory of  the  First  Jewish  Settlements  in  Prague,"  gave 
evidence  of  a  remarkable  knowledge  of  historical 
facts  of  the  period.  Hannah  Katz,  from  Prague, 
showed  much  talent  and  taste  in  poetry. 

At    the   time,  when   bigotry  had   to   recede   before 

213 


214  THE    JEWISH    WOMAN. 

toleration;  when  Jews  were  driven,  not  by  sword  or 
flame,  but  by  thirst  of  knowledge  into  foreign  lands, 
then  descriptions  of  travels,  of  distant  countries  and 
people,  began  to  appear.  Many  a  Jewish  woman 
gave  proof  of  the  power  of  keen  observation  by  her 
clear  and  accurate  narratives  of  the  impressions  she 
had  received  when  abroad.  Spanish  and  Italian  poet- 
esses have  left  to  posterity  some  charming  poetical 
as  well  as  prose  writings.  In  England  and  America, 
where  women  always  enjoyed  more  freedom  and,  there- 
fore, also  developed  more  self-consciousness,  the  wives 
and  daughters  of  Jewish  merchants  and  scholars  evinced 
a  great  predilection  for  literary  work.  It  is  true  their 
writings  were  intended  for  the  family,  or  a  circle  of 
friends  alone,  and  if,  indeed,  they  ventured  to  step 
before  the  public,  they  did  so  under  cover  of  an  as- 
sumed name;  for,  half  a  century  ago,  literary  work 
was  considered  beyond  the  sphere  of  woman,  and 
any  attempt  in  that  direction  was  censured  and  con- 
demned even  from  the  pulpit.  These  scruples,  how- 
ever, gradually  disappeared,  and  were  replaced  by  the 
more  reasonable  view — that  every  faculty  perfected 
in  the  soul  of  an  individual  becomes  a  new  factor 
in  the  growing  perfection  of  the  soul  of  the  nation. 

In  this  sense  L,ady  Judith  Montefiore  is  de- 
serving of  the  foremost  place ;  she  was  an  authoress 
of  noblest  aspirations.  By  the  position  of  her  hus- 
band, and  by  her  own  superior  personality,  she  was 
enabled  to  exercise  a  greater  influence  than  other 
women  less  favored  by  fortune  and  circumstances. 
Judith  was  born  in  London  in  the  year  1784.  She 
was  the  daughter  of  the  Baron  L,.  Cohen,  sister  of 
Baroness    Hannah  von  Rothschild,  and  she  her- 


JEWISH    AUTHORESSES.  215 

self  became  the  wife  of  the  renowned  philanthropist, 
Moses  Montefiore,  who  died  a  few  years  ago  a  cen- 
tenarian. Lady  Judith  is  an  example  of  the  fact,  that 
in  our  time,  a  person  of  any  creed,  by  her  character 
and  refinement,  can  rise  to  the  most  distinguished 
position  in  society.  In  her  intercourse  with  queens 
and  princes  she  never  yielded  her  dignity.  She 
was  the  recognized  spiritual  originator  of  all  the 
generous  acts  of  Sir  Moses  Montefiore,  whose  philan- 
thropy extended  all  over  the  world.  She  accompanied 
her  husband  in  all  his  travels.  They  were  together 
in  Rome,  St.  Petersburg,  Morocco,  Damascus,  and  Je- 
rusalem. Of  the  latter  place,  the  goal  of  every  pious 
pilgrim  of  all  times,  she  writes  sorrowfully  :  "  No 
place  has  been  so  devastated  as  Jerusalem ;  it  is 
more  than  probable  that  nothing  is  remaining  of  the 
ancient  buildings  ;  but  there  is  no  need  of  the  ruins 
of  temples  or  of  crumbling  walls  of  palaces  to  arouse 
reverential  feelings.  Even  if  there  was  less  proba- 
bility of  ascertaining  the  former  sites  of  edifices,  Je- 
rusalem would  still  remain  the  city  for  which  every 
pious,  thoughtful  mind  is  deeply  longing.  Jerusalem 
is  dear  to  us,  as  is  the  home  of  our  childhood.  If  this 
were  to  be  entirely  swept  away,  and,  returning  after 
long  years  of  absence,  we  would  find  in  its  place 
but  a  plowed  field  or  an  empty  desert,  still  the  same 
thoughts  would  rise  in  our  mind  as  if  every  building 
stood  in  its  place.  We  would  feel  even  more  deeph' 
impressed  on  account  of  the  devastation  by  which 
everything  had  been  leveled  to  the  ground."  Lady 
Montefiore's  second  vo5Tage  to  the  Holy  City  was 
undertaken  on  account  of  the  sad  events  of  the 
year  1840.     She  wrote    about  it  in   a  work    not  des- 


2l6  THE   JEWISH   WOMAN. 

tined  for  the  public.  In  these  writings  we  see  the 
reflection  of  the  pure  mind  of  this  excellent  woman 
and  wife.  Most  of  her  traveling  sketches,  partly 
published  anonymously,  her  extensive  diaries  and 
collections  of  letters,  were  written  on  voyages  un- 
dertaken for  the  benefit  and  protection  of  her  op- 
pressed coreligionists.  In  foreign  countries,  as  in  her 
English  home,  she  exercised  a  charity  without  limits. 
She  is  the  founder  of  some  philanthropic  institutions 
and  the  promoter  of  others.  This  noble  woman  died 
in  London  on  the  eve  of  the  Jewish  New  Year,  the 
24th  of  September,  1862.  She  had  been  a  faithful 
helpmate  of  her  husband  for  more  than  fifty  years. 
In  honor  of  her,  Moses  Montefiore  built  "  The  Ju- 
dith Montefiore  Theological  College,"  at  Ramsgate, 
near  London. 

The  humanitarian  activity  of  this  noble  woman 
nearly  puts  in  shade  her  various  accomplishments. 
She  spoke,  besides  the  English  language,  also  French, 
Italian,  and  German.  Gifted  with  a  beautiful  voice, 
she,  as  a  good  Jewess,  was  fond  of  singing  the  hymns 
on  vSabbath  and  feast  days ;  a  lovely  religious  custom 
which  vanishes  more  and  more  among  Jewish  women, 
even  though  they  study  music  and  take  singing 
lessons. 

Charlotte  Montefiore,  a  niece  of  Lady  Judith, 
was  unostentatiously  active,  and  emulated  the  ex- 
ample of  her  distinguished  aunt.  She  turned  her 
attention  towards  furthering  literary  attempts.  So, 
for  example,  she,  together  with  Miss  Miriam  Mendes 
Belisario,  published  some  of  Grace  Aguilar's 
works.  She  herself  wrote  various  articles,  of  which 
"Some  Words  to  the  Jews"  became  most  popular. 


JEWISH   AUTHORESSES.  217 

One  of  the  most  poetical  figures,  as  authoress,  and 
as  prototype  of  pure  womankind,  is  Grace  Aguilar. 
She  was  born  in  June,  18 16,  at  Hackney,  in  England, 
and  was  the  only  child  of  Emanuel  Aguilar,  whose  an- 
cestors had  been  Spanish  fugitives  who  came  to  Eng- 
land during  the  persecutions  in  the  Middle  Ages.  Grace 
was  from  her  birth  an  extremely  frail  child,  who  had 
to  be  anxiously  guarded.  She  was  therefore  not  sent 
to  school,  but  received  instruction  at  home.  All  the 
precautions  against  overexertion  did  not  prevent  her 
from  developing  a  remarkable  ardor  for  study  and  ex- 
ceptional talents.  There  was  nothing  that  gave  the 
child  more  pleasure  than  books.  Voluntarily  she  ob- 
served a  systematic  division  of  time,  in  order  to  employ 
it  to  best  advantage.  The  impulse  for  original  compo- 
sition was  irresistible  in  her.  When  but  seven  years 
of  age  she  began  to  write  a  diary.  When  twelve  years 
old  she  wrote  a  drama,  "  Gustav  Vasa."  Shortly  after- 
wards she  wrote,  anonymously,  a  collection  of  poems. 
Her  thorough  knowledge  of  Jewish  teachings,  accord- 
ing to  which  she  was  brought  up,  and  her  deep  rev- 
erence for  the  Mosaic  law,  made  it  possible  for  her  to 
write  "  The  Cedar  Valley,"  a  novel  treating  of  the 
fate  of  the  Jews  in  Spain.  This  work  was  regarded 
as  one  of  her  best  efforts — no  less  than  thirty-six 
editions  of  it  have  been  published  until  now.  She 
also  wrote  "  The  Spirit  of  Judaism,"  and  "  The  De- 
fense of  Israel,"  by  which  the  young  authoress  aroused 
the  attention  of  larger  circles.  Eater,  she  published 
"  The  Days  of  Bruce."  The  incidents  of  this  story  she 
had  gathered  from  the  history  of  Scotland.  The  Mo- 
saic moral  code  was  clearly  set  forth  by  her  in  her 
book,  "The    Jewish    Faith."     "Home    Scenes"   and 


2l8  THE    JEWISH    WOMAN. 

"  Heart  Studies "  are  characteristic  of  the  earnest 
thoughtfulness  of  the  writer.  This  predominant  dis- 
position is  likewise  apparent  in  "  Home  Influence," 
"  The  Mother's  Recompense,"  and  "  Woman's  Friend- 
ship." By  many  a  reader  who  was  but  familiar  with 
"Home  Influence,"  she  was  thought  to  be  a  devout 
Christian.  Despite  her  youthfulness  she  possessed  the 
mature  objectivity  which  delineates  a  Christian  and 
a  Jew,  according  to  their  respective  idiosyncrasies. 
Her  astonishing  ability  to  trace  the  sutble  emotions 
of  the  heart,  to  unravel  the  secrets  of  the  soul,  seemed 
to  foretell  even  still  higher  literary  achievements. 
These  expectations,  however,  were  never  fulfilled — 
the  life  of  so  much  promise  was  cut  off  in  its  bloom. 
Free  from  all  egotism  and  vain  ambition,  inspired 
only  by  reverence  for  the  inherited  faith,  and  love  of 
humanity,  actuated  by  an  irresistible  impulse,  she  was 
eager  to  write,  and  still  was  frequently  compelled  to 
desist  from  work  on  account  of  her  failing  health.  In 
the  year  1835,  after  a  lingering  sickness,  she  lost  her 
father ;  two  dearly  beloved  brothers  had  to  leave  home 
in  pursuit  of  their  professions ;  thus  all  the  duties 
of  the  household  devolved  upon  her,  besides  the  care 
of  the  invalid  mother.  A  sad  fate  awaited  the  latter. 
She  who  herself  needed  careful  nursing,  had,  in  her 
turn,  soon  to  nurse  her  daughter,  who  was  fading 
away  day  by  day.  She  took  her  to  Schwalbach,  but 
also  there  no  cure  could  be  effected.  Grace  was 
scarcely  able  to  talk  any  more ;  only  her  beautiful 
eyes  turned  often  significantly  towards  the  sky, 
while  she  seemed  already  transfigured.  She  fell 
peacefully  asleep  on  the  16th  of  September,  1847,  in 
Frank fort-ou-the-Main,  where   also  she  was   interred. 


JEWISH   AUTHORESSES.  219 

Her  last  words  were :  "  Though  He  slay  me,  still  I 
will  trust  in  Him."   (Job  13:   15.) 

Her  mother,  Sarah  Aguilar,  has  written  a  biog- 
raphy of  her  daughter,  and  also  explanatory  prefaces 
to  some  of  her  works.  Only  in  this  way  the  man}' 
talents  of  Grace  were  ascertained.  She  was  very  fond 
of  music,  and  played  on  the  piano  as  well  as  on  the 
harp.  No  records  have  been  found  of  the  last  years 
of  the  unhappy  mother.* 

Many  other  English  Jewesses  became  renowned  by 
their  contributions  to  literature.  Some  of  these  are 
Jenny  Lucas,  Rose  and  Annette  Saeomon,  Mrs. 
Marion  Hortig, whose  "  Romance  in  Jewish  History," 
"The  Siege  of  Jotapata,"  and  "The  Daughter  of  the 
Prophet,"  are  well  known ;  Mrs.  LEVETUS,  Emma 
Lyons,  the  joy  and  prop  of  her  blind  father ;  Mrs. 
Werthheimer,  Mrs.  Lewis  Franklin,  Mrs.  Ema- 
nine  Cohen,  Abigail  Lindo,  who  has  been  before 
mentioned  as  a  linguist;  Sarah  Davids,  and  many 
others  exercised  a  beneficial  influence  by  their  writ- 
ings and  by  their  examples.  Another  eminent  au- 
thoress was  Anna  M.  Goldsmith.  To  her  father, 
Isaac  Lyon  Goldsmith,  the  Jews  of  England  are 
greatly  indebted  for  their  final  emancipation.  Her 
brother,  Sir  Francis  Goldsmith,  who  died  in  the  year 
1878,  was  a  member  of  Parliament. 

Miss  Goldsmith,  whose  mind  was  broadened  by 
travel,  and  by  association  with  scholarly  men,  became 
an  eager  student  of  popular  science.  By  the  care- 
ful education  in  her  childhood,  and  by  her  continual, 


:;'The  items  of  this  sketch  are  mostly  taken  from  the 
book,  "  Eminent  Israelites  of  the  Nineteenth  Century,"  by 
H.  S.  Morais. 


220  THE   JEWISH   WOMAN. 

earnest  studies,  she  was  well  prepared  for  literary 
work.  In  order  to  arouse  new  interest  among  Jewish 
women  for  their  religion,  she  translated  into  English 
twelve  sermons  by  Gotthold  Salomon,  a  pulpit  orator 
at  Hamburg.  In  the  preface  she  remarks  very  appro- 
priately :  "  If  the  members  of  the  different  religious  co7n- 
munities,  in  their  discussions,  would  dwell  less  on  the  dif- 
ferences, but  would  rather  emphasize  the  agreemoits  of 
the  various  creeds,  how  much  enmity,  how  much  suffering 
zvould  vanish  which  now  disgrace  and  deface  the  beauti- 
ful world  of  God."  She  published  also  a  translation  of 
L,.  Philippson's  lectures  on  "  The  Development  of  the 
Religious  Idea  in  Judaism,  Christendom,  and  Islam." 
The  numerous  historical  and  explanatory  notes  which 
accompany  the  text  show  her  vast  erudition. 

Adelheid  Goedsmith  was  a  highly  educated  and 
charming  writer.  Lady  Phiup  Magnus,  whose  hus- 
band is  the  General  Superintendent  of  the  Technical 
Schools  in  London,  is  an  energetic  little  woman  and 
a  great  authoress.  Her  "  Outlines  of  Jewish  History" 
have  been  republished  in  America  by  the  Jewish  Pub- 
lication Society.  She  takes  a  great  interest  in  the 
instruction  and  education  of  the  children  of  the  poorer 
classes,  the  greatest  number  of  which  belong  to  Rus- 
sian emigrants  driven  from  their  homes. 

A  woman  of  great  attainments  is  Esther  Gad. 
She  is  well  read,  and  has  acquired  much  knowledge, 
deepened  and  perfected  in  the  intercourse  with  emi- 
nent minds.  Her  first  marriage  was  an  unhappy  one. 
Her  second  husband  was  a  physician,  whom  she  ac- 
companied on  all  his  journeys.  Full  of  animation, 
deeply  impressed  by  all  the  good  and  beautiful,  in- 
clined   to    philosophical    reflection    by  her   own    sad 


JEWISH   AUTHORESSES.  221 

experiences,  all  her  efforts  center  in  the  attempts  to 
dispel  prejudices  against  the  Jews,  and  to  liberate 
woman. 

In  America,  where  the  female  sex  enters  into  the 
discussions  of  the  questions  of  the  day  with  by  far 
greater  freedom  than  is  the  case  in  Europe,  a  greater 
number  of  women  exert  their  talents  and  literary  gifts 
for  religious  toleration  and  for  the  emancipation  of 
their  sex. 

It  was  Mrs.  Ernestine  L,.  Rose  who  sent  the  first 
petition  to  the  Legislature  of  New  York  in  behalf  of 
Woman's  Rights.  She  was  no  less  distinguished  as 
an  orator  and  writer  than  she  was  for  her  zeal  and  en- 
thusiasm which  she  brought  to  bear  on  her  ideas  and 
claims.  She  was  an  active  and  prominent  member  in 
the  woman's  first  congress  in  Worcester,  Mass.,  in  1850, 
and  ever  thereafter  was  present  at  every  meeting  for 
this  purpose.  Mrs.  Rebeccah  Hynemann,  who  was 
born  a  Christian,  was  led  by  her  earnest,  inquiring  mind 
to  the  study  of  the  history  of  the  Jews,  and  became 
so  impressed  with  the  Jewish  teachings  that  she  ac- 
cepted Judaism.  She  married  a  distinguished  author 
and  Free  Mason,  Benjamin  Hynemann.  After  five 
years  of  a  happy  union  her  husband  died  ;  she  lost 
one  of  her  sons  in  the  war,  another  one  died  in  cap- 
tivity, and  a  beloved  sister  was  likewise  taken  away 
by  death.  In  all  this  sorrow  and  trouble  she  found 
consolation  in  the  study  of  the  Bible,  and  contrib- 
uted by  her  writings  towards  the  elevation  of  others. 
She  published  poems  full  of  religious  devotion.  She 
was  particularly  fond  of  delineating  the  character  of 
biblical  women.  She  also  wrote  fairy  tales  and  stories 
for  children,  which,  by  a  brightness  of  their  own,  cap- 


222  THE    JEWISH    WOMAN. 

tivated  the  youthful  readers.  This  peculiar  bright- 
ness was  also  one  of  the  charms  of  Mrs.  Hynemann's 
personality.  She  died  deeply  deplored  by  all  her 
friends  in  the  year  1875.  Emma  Lazarus,  who 
passed  away  in  the  bloom  of  her  life,  combined  a 
heart  full  of  tender  sympathy  with  an  energetic 
mind.  She  was  born  in  New  York  the  22d  of  July, 
1849.  Her  earliest  poems  even  give  proof  of  unmis- 
takable talent  of  a  remarkable  maturity,  of  great 
powers  of  imagination,  and  of  a  perfect  mastery  of 
language.  Her  second  volume  of  poems,  published 
in  1 87 1,  was  received  in  England  with  a  warmth 
that  fell  nothing  short  of  enthusiasm.  Important 
journals,  as  Westminster  Review,  Atheneum,  Illustrated 
London  News,  etc.,  prophesied  a  glorious  future  for 
the  poetess.  Her  success  encouraged  her  muse  to 
soar  still  higher.  She  selected  now  legendary  and 
mythological  subjects,  viz.,"  Orpheus,"  "  Tannhauser," 
"  The  Adonis-Garden,"  "  Remorse."  Later  she  trans- 
lated from  Spanish  authors  synagogal  poetry  in  an 
excellent  manner.  Her  essays  about  these  authors 
are  very  interesting.  Of  great  originality  are  her 
patriotic  poems.  The  restoration  of  the  Union  kin- 
dled her  enthusiasm,  and  she  celebrated  the  ensuing 
peace  with  the  noblest  efforts  of  her  genius.  After 
this  the  poetess  turned  to  more  contemplative  sub- 
jects, and  the  desire  awoke  in  her  mind  to  read  the 
sacred  Scriptures,  especially  the  Psalms,  in  the  orig- 
inal. She  learned  the  Hebrew  language  with  eager 
zeal,  and  within  four  months  was  able  to  read  the 
original  text.  What  could  have  been  expected  of 
such  a  gifted  and  energetic  mind  if  a  greater  num- 
ber of  years  would   have   been    granted   to   her.     A 


JEWISH    AUTHORESSES.  223 

younger  poetess,  Cora  Wilburn,  of  Marshfield, 
Mass.,  wrote  a  beautiful  poem  in  her  memory,  from 
which  the  following  stanzas   are  taken : 

Singer  of  the  Truth  !    transcending 

All  of  fiction's  wildest  flight, 
Wresting  from  the  darkened  ages 

Glowing  secrets  of  the  light ; 
In  the  depth  of  Irael's  heart-break 

Found  God's  watchword  of  the  Right ! 

Singer  of  the  Truth  !    resplendent 

Hope,  and  dream,  and  thought  of  thee  ! 

In  far  lands  thy  name  exalted, 
And  where  Israel  dwelleth  free. 

Thine  is  world-wide  veneration, 
Crowned  of  Immortality  ! 

Josephine  Lazarus,  a  sister  of  Emma,  has  writ- 
ten many  a  beautiful  essay  full  of  enthusiasm. 

Peninah  Moise  gained  the  admiration  of  all  who 
knew  her  by  her  religious  poems,  which  were  the  natu- 
ral expression  of  a  pious  and  poetical  mind.  Her 
hymns,  composed  for  the  synagogue  at  Charleston,  did 
not  fail  to  make  a  deep  impression,  and  were  highly 
praised  by  distinguished  scholars.  Ella  Levy,  born 
on  a  plantation  of  her  father's  in  the  West  Indies,  re- 
ceived her  education  from  her  excellent  mother.  Ella's 
"  Jewish  Novels "  are  the  best  known  of  her  works. 
Mrs.  Hart,  in  New  York,  edited  the  literary  part  of 
the  Hebrew  Leader  since  1875.  Anna  Ottendorfer, 
who  came  to  America  in  1836,  bought  the  weekly 
Staats-Zeitung,  and  changed  it  into  the  daily  paper, 
Die  New  Yorker  Staats-Zeitung,  which  she  edited,  to- 
gether with  her  husband.  She  was  indefatigable  in 
establishing  and  furthering  institutions  for  the  benefit 


224  THE    JEWISH    WOMAN. 

of  the  public,  such  as  German  schools,  hospitals,  etc., 
in  New  York,  Jersey  City,  Brooklyn,  Hoboken,  and 
Milwaukee.  Besides  this,  she  assisted  unostentatiously 
the  poor,  the  suffering,  and  the  sick,  so  that  her  death, 
which  occurred  in  the  year  1884,  was  deeply  la- 
mented by  a  host  of  grateful  people  and  admiring 
friends. 

Emma  Wolf,  of  San  Francisco,  has  published  sev- 
eral novels  which  have  gained  a  large  circle  of  readers. 
Mrs.  Ruth  Ward  Kahn  is  a  young  poetess  of  great 
promise.  Mrs.  Rosa  Sonneschein  is  an  energetic 
mind.  Among  her  literary  contributions  the  quaint 
story  entitled  "The  Three  Kisses"  has  been  several 
times  reprinted.  She  publishes  and  edits  very  ably  an 
illustrated  magazine,  "The  American  Jewess."  Mir- 
iam Del  Banco  has  gained  great  renown  as  a  sweet 
singer  in  Israel.  She  wrote  one  of  her  most  inspired 
poems,  "White  Day  of  Peace,"  for  the  "  Jewish  Wom- 
en's Congress"  at  Chicago.  Pauline  Skrenka  Wise 
writes  frequently  for  the  Jewish  press.  Her  keen  wit 
and  remarkable  mental  grasp  promise  well  for  the 
future.  Miss  Fanny  Levy  is  associate  editor  of  a 
weekly  paper  in  New  Orleans.  Other  capable  Jewish 
authoresses  in  America  whose  names  I  was  able  to 
ascertain  are  Mary  Cohen,  in  Philadelphia,  Caroline 
Harby,  Miss  Manaham,  and  Rebeccah  Levy.  The 
alloted  space  does  not  permit  even  to  mention  the 
names  of  the  numerous  literary  women  among  the 
younger  generation  in  America. 

In  Paris,  Julienne  and  Pauline  Bloch  (Pereyra), 
daughters  of  Samson  Bloch,  the  editor  of  the  Univers 
Israelite,  were  regular  contributors  to  this  journal. 
Julienne's   witty  and  graceful   "  Letters  d'une  Parisi- 


JEWISH    AUTHORESSES.  225 

enne  "  became  quite  popular.  Among  those  in  Italy 
(Venice)  was  Eugenia  Pavia-Gentiluomo,  who  con- 
tributed largely  to  the  home  press,  as  well  as  to  foreign 
journals.  In  Venice  there  lived  also  another  interest- 
ing literary  personality  :  Flora  S.  C.  Randegger,  of 
whom  there  will  yet  be  mention. 

Everywhere  Jewish  women  of  our  period  unfold 
their  talents  and  activity  in  the  different  professions. 
In  America  they  are  successful  on  the  platform  and 
even  in  the  pulpit  (Ray  Frank*),  and  edit  journals, 
while  in  Germany  they  limit  themselves,  at  present,  to 
literary  efforts,  which,  though  written  in  the  seclusion 
of  the  home,  still  discuss  universal  social  questions. 
One  of  these  writings  bears  the  title  of  "  Rebecca  and 
Amalia;  A  Correspondence  about  Important  Social 
Questions  between  a  Jewess  and  a  Christian  Countess" 
(Leipzig,  1847).  The  authoress  of  this  book  was 
Jenny  Goldschmidt,  mother  of  Otto  Goldschmidt, 
mother-in-law  of  the  "  Swedish  Nightingale,"  Jenny 
Lind.  Every  word  that  she  uttered,  every  line  that 
she  wrote,  stamps  Jenny  Goldschmidt  as  one  of  the 
noblest  advocates  of  woman's  emancipation.  She  is 
the  authoress  of  "  Mother's  Joys  and  Mother's  Cares," 
a  book  in  two  volumes,  with  a  preface  by  Diesterweg 
(1894).  She  also  propagated  Froebel's  ideas,  and  es- 
tablished and  superintended  several  Froebel  associa- 
tions in  Hamburg.  TherESE  Warendoff  lived  in 
the  same  city.  She  wrote  many  beautiful  Jewish 
hymns.  Yet  of  two  Jewish  authoresses  a  more  de- 
tailed   account   shall   be   given,   as  their  writings  be- 

"  Though  not  a  graduate  of  any  theological  college  or  sem- 
inary. 

15 


226  THE    JEWISH    WOMAN. 

longed,  in  their  time,  to  the  most  popular  ones.  Both 
of  them  possessed  a  remarkable  talent  and  displayed 
an  astonishing  diligence.  Regina  Frohberg  kept 
the  interest  and  close  attention  of  her  readers  for  a 
considerable  time.  She  was  born  in  Berlin  in  1783. 
Her  father  was  B.  Salomon.  She  published  almost 
every  year  a  novel,  frequently  in  several  volumes.  She 
was  gifted  with  a  decided  talent  for  delineation,  and 
never  failed  to  make  an  impression  on  the  mind  of  the 
reader.  Her  books  were  very  popular,  but  she  did  not 
take  time  to  perfect  her  talent.  Of  greater  importance 
is  the  aforementioned  Rahee  Meyer.  Her  maiden 
name  was  Weiss.  After  several  literary  attempts  she 
published  at  Berlin  in  the  year  1S53  a  novel  in  three 
volumes,  "Two  Sisters."  About  this  book  Alex.  Jung 
wrote  :  "It  is  one  of  the  most  beautiful  creations  in 
this  branch  of  modern  literature."  In  this  novel  she 
presented  characters  taken  from  actual  life.  The  main 
figures  are  two  sisters,  who,  though  of  entirely  opposed 
dispositions,  experience  the  most  touching  psycholog- 
ical impressions,  sometimes  of  sympathy  and  again  of 
antagonism.  It  was  her  own  relation  to  a  dearly  be- 
loved sister,  whose  character  was  entirely  at  variance 
with  her  own,  which  furnished  her  with  abundant  sug- 
gestions for  literary  delineations.  After  this  novel  she 
published  "Against  Nature,"  "Rachel,"  a  biographical 
sketch,  and  other  novels  and  sketches.  She  finally 
wrote  "  Free  in  Fetters,"  a  memorial  of  her  friend 
L,ina  Davidson,  a  clever  woman,  whose  earnest  mind 
was  bent  toward  the  ideal.  L,ina  had,  in  so  far,  a  part 
in  the  novel,  "  Free  in  Fetters,"  as  in  conversation  she 
had  imparted  to  Rachel  some  of  the  most  beautiful  and 
most   profound  thoughts  found  in  the  book.     These 


JEWISH    AUTHORESSES.  227 

utterances  ot  a  judicious  mind  Rachel  had  put  down 
for  her  own  elevation  as  well  as  for  the  elevation  of 
others.  These  aphorisms  are  scattered  throughout  the 
novel  "  Free  in  Fetters,"  and  constitute  one  of  its  main 
charms.  In  this  book  proof  is  given  of  the  fact  that  a 
firm  adherence  to  the  traditions  of  the  old  covenant 
brings  the  adherent  in  no  manner  into  conflict  with 
the  highest  claims  of  modern  political  or  social  life. 
Men  like  John  Jacoby,  Fr.  Hebbel,  H.  Lorm,  Kompert, 
Mosenthal,  Mundt,  Miigge,  Gutzkom,  Zunz,  Bernstein, 
and  other  distinguished  personages  were  correspond- 
ing with  the  authoress  of  "  Free  in  Fetters,"  or  as- 
sembled in  her  hospitable  house.  Rachel  humorously 
relates  how  many  a  time  she  was  mortified  at  school 
because  the  teachers  doubted  whether  she  really  had 
written  the  compositions  which  showed  so  much  tal- 
ent and  such  a  wide  range  of  knowledge.  Her  married 
life  was  very  happy.  She  watched  carefully  over  the 
education  of  her  children,  but  still  found  time  to  teach 
several  hours  daily  at  a  school  for  poor  children,  which 
she  herself  had  established.  But  her  life  was  not  ex- 
empt from  trials.  The  death  of  a  dearly  beloved  sister, 
the  loss  of  a  promising  son,  brought  deep  sorrow  to 
her  heart.  But  intercourse  with  her  friend  L,ina,  and 
the  sympathy  of  so  many  people,  who  esteemed  her 
most  highly,  were  a  source  of  consolation  to  her.  She 
was  an  excellent  wife,  mother,  friend,  and  Jewess.  She 
died  at  Berlin  in   1874. 

The  same  spiritual  ideals  which  actuated  Rachel 
Meyer,  were  also  pursued  by  Henrietta  Oppen- 
heimer.  Her  active  interest  was  given  to  her  co- 
religionists, and  she  bravely  fought  prejudices  of  the 
ignorant  and  the  enmity  of  the    malevolent.     While 


228  THE    JEWISH    WOMAN. 

the  mental  life  of  these  two  noble  women  was  in  a 
great  measure  similar,  their  outward  career  was  quite 
different.  Henrietta  was  born  in  Stuttgart,  in  the  year 
1807.  She  was  a  frail,  sickly  child,  and,  from  her  sixth 
year  on,  was  partially  lame  ;  later  she  became  entirely 
so.  However,  carefully  nursed  by  her  excellent  parents, 
endowed  with  a  cheerful  disposition,  combined  with  a 
childlike  religious  devotion,  it  was  made  possible  for  her 
to  bear  her  suffering  with  placid  resignation.  She  found 
her  best  consolation  in  the  acquiring  of  knowledge, 
and  felt  great  satisfaction  in  reading  to  her  blind  fath- 
er. Soon  she  developed  a  great  poetical  activity.  By 
earnest  study  of  universal  history,  and  particularly  of 
the  history  of  her  own  people,  she  made  observations 
which  often  filled  her  heart  with  a  deep  sadness.  In 
her  twentieth  year  she  wrote  the  beautiful  poem,  "  Be 
True  unto  Death."  Clinging  to  the  faith  of  her  ances- 
tors with  her  whole  heart,  she  proved  herself  a  fervent 
Jewess,  and  an  earnest,  inquiring  mind,  throughout  her 
whole  life.  In  the  year  1832  she  published  a  volume 
of  poems ;  a  year  later,  "  Images  and  Songs  "  ;  then, 
"The  Chain-Smith,"  a  fairy  dream;  another  collection 
of  poems  in  1835  ;  later  on,  "  Stories,"  of  which  a  new 
edition  appeared  in  1841.  She  possessed  the  friend- 
ship of  noble  minds,  like  Uhland,  Rueckert,  Michael 
Beer,  Gabriel  Riesser,  and  others.  She  died  in  the 
year  1881,  at  Regensburg. 

Henrietta's  niece,  Mrs.  EuSE  Levy,  sister  of  the 
renowned  physiologist,  Professor  Henle,  is  the  author 
of  the  well-known  prize  comedy,  "  Durch  die  Inten- 
danz."  Some  of  Henrietta's  poetry  read  like  folk-lore 
songs.     One  of  her  short  poems  runs  thus : 


JEWISH   AUTHORESSES.  229 

DER  QUELL   DER  LIEDER. 

Horst  du  das  Lied  der  Vogelein 
Die  Waldnacht  hell  durchdringeu  ? 

Wie  froh  muss  doch  ihr  Herze  sein, 
Dass  sie  so  lieblich  singen  ! 

Vielleicht !    doch  lieblich  auch,  und  hell, 
Singt  oft  ein  Herz  voll  Wundeu  ; 

Schmerz  ist  der  reichste  Liederquell 
Der  Waldesnacht  hier  unten. 

THE  FOUNT  OF  SONGS. 

"List  to  the  bird's  sweet  song  of  glee, 
Through  dusky  glade  still  ringing ; 
His  heart,  how  happy  must  it  be, 
That  tells  its  joyful  singing. 

"  Perhaps,  but  oft  with  sweetest  force 
Sing  hearts  with  burning  pangs  sear ; 
Woe  is  of  song  the  richest  source 
In  dusky  glade  below  here." 

The  only  true  lyric  poetess  of  which  Germany  can 
now  boast  is  Elisabeth  Glueck  (Betty  Paoly), 
also  a  Jewess.  Elisabeth  is  the  daughter  of  a  Jewish 
physician.  She  was  born  December  30,  1815,  in  Vi- 
enna. For  a  time  she  was  the  companion  of  the 
Princess  of  Schwarzenberg.  She  was  soon  acknowl- 
edged the  foremost  poetess  in  Austria.  A  second  edi- 
tion of  her  "  Poems  "  appeared  as  early  as  the  year 
1845.  Another  collection,  bearing  the  title  "  After  the 
Storm,"  is  expressive  of  the  tender  and  sad  disposition 
of  the  poetess.  In  the  course  of  time  she  published  a 
great  many  lyrics  and  epics,  also  "  Romanzero,"  "  The 
Universe  and  My  Eye,"  a  novel  replete  with  descrip- 


230  THE   JEWISH   WOMAN. 

tions,  disclosing  her  deep  appreciation  of  the  beauties 
of  nature.  She  also  wrote  narratives  and  literary  re- 
views. An  imperishable  monument  of  the  gifted  Jueie 
Rettich  is  her  biography  written  by  Miss  Glueck. 
Her  great  and  varied  store  of  learning  enabled  her 
to  write  articles,  like  "  Vienna's  Art  Gallery  and  its 
Historical  Significance,"  in  1865.  Ten  years  later  she 
reviewed  Grillparzer's  works.  One  of  her  most  beauti- 
ful poems  begins  "Esgeht  in  Israel  die  Sage,"  ("In 
Israel  the  Legend  Lingers"),  which  she  wrote  for  the 
benefit  of  the  sufferers  from  a  flood  in  Bohemia,  in 
the  year  1845. 

Fanny  Neuda  published  lyric  and  religious  po- 
ems. Most  favorably  known  is  her  "  Prayer  Book 
for  Jewish  People,"  of  which  the  fourth  edition  has 
already  been  published.  How  many  Jewish  author- 
esses would  still  have  to  be  mentioned,  if  it  would 
be  possible  to  know  all  of  them  and  their  writings. 
Some  names  can  only  be  given,  as  the  space  does 
not  permit  speaking  of  them  at  length :  Jenny  Cohn, 
Rebeccah  Woef,  Dorothea  Eesasser,  Rebeccah 
Friedlander,  Friederike  Kempner,  Rosa  Arn- 
stein,  Karoline  Deutsch,  Rosa  Warrens,  and 
at  an  earlier  period  Mrs.  HaeeE,  Anna  Forsten- 
heim.  These  and  many  others  have  distinguished 
themselves  by  their  knowledge  and  ability,  or  by 
both. 

More  modern  authoresses  are  Jenny  Wilder,  Rosa 
Bacharach,  Mrs.  Seeig,  Ottieie  Bach,  Jenny 
Bach,  Ottieie  Bondy,  Martha  Woefenstein, 
Minna  Neuer,  Harriet  Liber  Cohen,  Rosa 
schuehoefer,  rebekah  kohut,  laura  jacob- 
son,  Carrie  Benjamin,  Henrietta  Szoed,  Minna 


JEWISH    AUTHORESSES.  23 1 

D.  Lewis,  and  Julia  Richman.     Some  of  these  will 
be  mentioned  in    another  chapter. 

Meta  Bonfey  edited  the  posthumous  papers  of 
her  father,  and  writes  critical  essays.  Lola  Kirsch- 
NER  (Ossip  Schubin)  is  fond  of  presenting  piquant 
subjects  in  a  piquant  Style.  It  is  a  deplorable  fact 
that  among  the  younger  Jewish  authoresses  there  are 
some  who  believe  tbat  they  have  to  write  in  accord- 
ance with  the  prevailing  unrestrained  "Naturalism" 
and  "Realism''1  forgetful  of  the  fact  that  but  the 
noblest  Idealism  of  form  and  contents  should  be  the 
end  and  aim  of  poets — of  Jewish  poets  still  more  so, 
and  of  Jewish  poetesses  in  particular.  This  chapter 
shall,  therefore,  close  with  a  few  remarks  about  a 
poetess  who  wrote  interestingly  and  attractively  with- 
out resorting  to  sensationalism.  Minna  KlEEberg 
is  a  German  poetess  who  lived  in  America,  where 
her  father  was  a  physician.  She  was  born  in  Elms- 
horn,  Holstein,  in  1841.  She  showed  a  special  talent 
for  patriotic  and  political  poems.  Her  "  Song  of  the 
Salt,"  written  against  the  tax  on  salt,  became  known 
in  the  widest  circles  by  the  following  incident :  In 
a  literary  society  at  Frankfort-on-the-Main  the  con- 
versation turned  to  the  Jews.  An  opinion  was  ex- 
pressed that  the  Jews  lacked  poetical  genius.  Rit- 
terhouse,  who  was  present,  read  aloud  the  "  Song  of 
the  Salt,"  which  was  greatly  admired.  What  was  the 
surprise  of  all  present  on  hearing  that  it  was  written 
by  a  Jewess.  During  the  French  war  Minna  Klee- 
berg  was  the  inspired  interpreter  of  the  patriotic 
feelings  of  the  Germans  living  in  America.  In  re- 
cognition thereof  Bismarck  himself  wrote  a  letter 
of  warm  approval  to    her.     Some  of  the  most  beau- 


232 


THE    JEWISH    WOMAN. 


tiful  among  her  poems  are :  "  The  Western  Wall  ot 
the  Temple."  "In  the  Name  of  the  Lord,"  "In  the 
Image  of  God,"  and,  furthermore,  "Checkmate,"  "  The 
Poet's  Consecration." 

Zealous  in  the  cause  of  Judaism,  she  frequently 
wrote  against  anti-Semitism,  which,  by  her  clear  judg- 
ment, was  recognized  as  the  most  ignominious 
and  vicious  aberration  of  some  contemporaneous 
fanatics. 


CHAPTER  XVII. 

JKWISH    BENEFACTRESSES. 

PRINCES,  counts  and  barons  without  number  have 
married  Jewesses,  and  thus  gained  beautiful  vir- 
gins for  wives,  besides  the  means  to  regild  their  time- 
worn  escutcheons ;  whether  the  young  wives  gained 
the  hoped-for  happiness  by  such  a  marriage  is,  in  many 
cases,  at  least,  doubtful.  This  is  a  sore  point — but  the 
time  is  approaching  when  the  childish  idea  that  aris- 
tocracy is  an  especially  exalted  kind  of  humanity  will 
give  place  to  the  more  rational  view  that  noble  deeds, 
alone,  constitute  the  true  nobility  of  man  or  woman. 
Of  this  nobility  a  large  number  of  representatives  are 
found  among  Jewish  women. 

The  late  Baroness  Juliana  von  Rothschild,  like 
all  the  members  of  this  family,  was  imbued  with  a  deep 
interest  for  humanity  and  humanitarian  endeavor,  and 
her  daughter,  L,ady  Jane  Roseberry,  inherited  this 
noble  disposition.  She  gave  her  full  support  to  the 
"Institution  for  the  Deaf  and  Dumb,"  founded  by  her 
mother.  Dike  her  parents,  she  took  an  active  part 
in  the  attempt  to  furnish  pure  and  better  food  for  the 
poor.  Oueen  Victoria,  in  acknowledgment  of  her 
noble  endeavors,  made  her  president  of  the  royal 
"Training  School  for  Nurses." 

233 


234  THE   JEWISH    WOMAN. 

It  is  well  known  that  the  wives  of  rich  financiers 
employ  a  large  part  of  the  acquired  fortune  in  alleviat- 
ing poverty  and  distress.  Every  year  the  late  Baron- 
ess Von  OppEnheim  gave  the  interest  of  50,000  mk. 
to  the  poor.  Besides  money,  she  distributed  six  double 
carloads  of  coal,  and  the  needy  received  warm  meals 
from  the  hospital  during  the  whole  winter.  This  ac- 
commodation is  of  especial  benefit  to  the  working 
women,  who  hardly  can  gain  time  to  properly  prepare 
their  meals.  Besides  the  relief  of  the  poor,  the  care  of 
the  sick  receives  a  great  deal  of  attention  from  Jewish 
women.  Baroness  Adelaide  Rothschild  established 
a  hospital  at  Safed,  and  Mrs.  Bliden  is  exerting  herself 
to  found  and  maintain  an  orphan  asylum  there,  while 
Mrs.  IyOUiSE  Ashkenasi  founded  a  hospital  for  chil- 
dren at  Odessa.  But  truly  charitable  women  will  do 
much  good  work  even  if  their  husbands  do  not  possess 
large  fortunes ;  they  have  often  proven  how  quick 
and  ingenious  they  are  in  devising  means  for  carrying 
out  a  noble  aim.  In  this  regard  America,  so  often  de- 
cried as  "cool"  and  "egotistical,"  takes  the  lead.  Be- 
fore Germany  ever  thought  of  the  now  so  imposingly 
developed  charitable  societies,  there  grew  up  in  Phila- 
delphia, in  the  3Tear  1782,  a  winsome,  winning  child, 
who,  developing  into  noblest  womanhood,  began  to 
establish  associations  for  furthering  educational  as 
well  as  charitable  work.  Rebecca  Gratz  came  from 
a  family  not  distinguished  by  riches  but  by  learning. 
She  received  a  very  careful  education  from  her  parents. 
With  all  her  accomplishments  and  her  large  store  of 
knowledge  she  was  of  such  exceeding  modesty  and 
natural  grace  that  she  gained  hosts  of  faithful  friends. 
She  was  early  stimulated    to   practical    philanthropic 


JEWISH    BENEFACTRESSES.  235 

activity  by  her  surroundings,  and  by  her  intercourse 
with  excellent  minds.  Fervently  attached,  as  she  was, 
to  the  belief  of  her  ancestors,  she  took  a  deep  interest 
in  spreading  the  knowledge  of  Judaism  and  its  teach- 
ings. For  this  purpose  she  established  a  Jewish  Sab- 
bath-school at  Philadelphia,  the  first  of  its  kind  in 
America,  and  conducted  the  same  independently  and 
successfully  for  thirty-two  years.  She  further  assisted 
in  establishing  the  "  Benevolent  Society  of  Women," 
"The  Foster  Home,"  "The  Fuel  Association,"  etc. 
For  ten  years  she  faithfully  filled  the  office  of  secretary 
at  the  "Sewing  School,"  and  at  the  "  Charity  Kitchen." 
Her  active  sympathy  was  extended  to  every  sufferer, 
irrespective  of  creed  or  sect ;  she  worked  as  zealously 
for  the  "  Widows'  and  Orphans'  Home"  at  Philadel- 
phia as  for  any  of  the  Jewish  benevolent  institutions. 
Still  she  manifested,  even  outwardly,  her  devotion  for 
her  inherited  faith  by  regular  attendance  at  the  Syna- 
gogue, and  by  strict  observance  of  the  religious 
customs. 

Emma  Mordecai,  although  timid  by  nature,  devel- 
oped a  great  energy  and  persistence  in  humanitarian 
endeavors,  and  gained  recognition  as  directress  of  the 
Jewish  Sabbath-school  in  Richmond.  She,  as  well  as 
Alice  Dalsheimer,  directress  of  a  Jewish  Girls' 
Home  at  New  Orleans,  Mrs.  Rosa  Aufrecht,  and 
after  her  the  late  lamented  Mrs.  Wolfenstein,  who 
devoted  their  best  energies  to  the  Orphan  Asylum  at 
Cleveland,  and  a  great  number  of  women  similarly  dis- 
posed, in  both  continents,  prove  what  diligence  and 
energy  can  accomplish,  even  without  the  gift  of  genius. 
Fanny  Reichenheim,  Caroline  Hirschfeld,  Ju- 
lie Schlesinger,  Therese  Meyer,  all   in  Vienna ; 


236  THE   JEWISH   WOMAN. 

Mrs.  Hirsch-Kollish,  who  established  an  "Institution 
for  the  Deaf  and  Dumb,"  in  the  year  1844,  at  Nikols- 
burg,  with  her  own  means ;  Mrs.  JuuE  SchlESINGER, 
who  devoted  her  best  energies  for  thirty-five  years  to 
this  institution,  and  who,  in  recognition  of  her  merit, 
received  a  gold  medal  from  the  Emperor  of  Austria ; 
the  wife  of  the  poet,  S.  H.  Mosenthal,  L,ina  Mosen- 
Thal,  who  was  beloved  by  rich  and  poor  on  account 
of  her  kindness  of  heart,  and  who  established  a  hospital 
for  poor  women,  are  only  a  few  of  a  host  of  noble 
workers  for  the  elevation  of  the  lowly  and  for  the 
alleviation  of  their  distress. 

The  propensities  of  woman  are,  apparently,  in  the 
direction  of  philanthropy  and  of  the  inciting  of  moral 
and  religious  impulses. 

The  yearly  reports  of  Jewish  philanthropic  institu- 
tions from  all  parts  of  Enrope,  America,  and  Pales- 
tine show  that  besides  amelioration  of  the  conditions 
of  the  poor  and  the  care  of  the  sick,  great  attention 
is  paid  to  the  education  of  the  poor.  The  lists  of  the 
paying  members  show,  indeed,  an  astonishing  readi- 
ness to  make  personal  sacrifices.  There  is  no  room 
here  to  enter  into  details,  but  I  must  confess  that  I 
was  surprised  and  touched  by  them.  If  one  learns 
nothing  else  of  the  character  of  Jewish  women  but 
what  those  heaps  of  }Tearly  reports  disclose,  one  is 
forced  to  sincere  and  deep  respect. 

Besides,  there  are  numberless  nonsectarian  insti- 
tutions where  Jewesses  unite  with  Christian  women, 
of  the  same  benevolent  and  liberal  disposition,  in 
active  cooperation.  Here  also  they  evince  the  great- 
est generosity,  and  no  one  was  in  the  least  astonished 
to  hear  that,  e.  g.,  Mrs.  Furdato-Heine  contributed 


JEWISH    BENEFACTRESSES.  237 

sixty  thousand  francs  for  the  establishment  of  a  Pas- 
teur Institute.  Naturally,  the  most  successful  work  of 
Jewish  women  is  done  in  the  departments  of  children's 
education  and  woman's  culture.  Northern  Germany 
alone,  without  mentioning  other  countries,  counts  a 
very  considerable  number  of  diligent,  indefatigable 
workers  in  these  fields.  Authoresses  like  the  clever 
and  judicious  Bertha  Meyer,  the  zealous  Bertha 
Jacobi,  and  Mrs.  Henrietta  Goedschmidt,  wife  of 
the  late  Rabbi  Goldschmidt,  in  Iyeipsic,  devoted  all 
their  energies  to  humanitarian  aims.  Mrs.  Gold- 
schmidt published  pedagogical  writings  and  essays  on 
woman's  emancipation  and  woman's  education,  etc. 
Her  activity,  however,  centered  in  the  "Association 
for  the  Education  in  the  Family  and  for  the  Welfare 
of  the  People."  This  association,  which  she  herself 
established,  is  nonsectarian ;  it  maintains  a  technical 
school  for  boys,  a  seminary  for  kindergarten  teachers, 
a  lyceum  for  girls,  where  they  also  receive  instruc- 
tions in  modelling  and  drawing,  etc.  Another  able 
worker  was  the  late  Susanna  Landau.  For  a  num- 
ber of  years  she  taught  in  the  Jewish  school  at  Ber- 
lin, where  she  inspired  the  young  minds  with  a  deep 
reverence  for  Judaism.  L,ater,  she  followed  her  hus- 
band to  Zurich,  where  he  had  accepted  a  position  as 
preacher.  Here  also  she  assisted  in  educating  and  in- 
structing the  pupils  of  her  husband,  until  a  fatal  ill- 
ness cut  short  her  faithful  activity. 

A  woman,  ever  ready  and  doing,  who  possessed  the 
friendship  of  the  Empress  Augusta,  is  Lina  Morgen- 
STERN.  At  first  she  wrote  mostly  juvenile  stories, 
fairy  tales,  and  novels,  in  which  she  sought  to  bring 
pedagogical  principles    in  a  pleasant  form  before  the 


238  THE    JEWISH    WOMAN. 

public ;  later,  she  turned  to  biography  and  sociology, 
until,  finally,  she  devoted  her  entire  attention  to  pop- 
ular hygiene.  She  founded  the  "  Association  of  House- 
keepers," established  the  Berlin  "  Peoples'  Kitchen," 
and  edited  the  "  German  Journal  for  Housekeepers." 

After  writing  many  useful  essays  on  nourishment 
and  cooking,  she  published  two  volumes  of  a  bio- 
graphical work,  "  Women  of  the  Nineteenth  Century," 
of  which  a  third  volume  will  soon  be  issued.  Her 
energy  had  to  overcome  many  an  unpleasant  experi- 
ence, but  her  persistent  efforts  conquered  all  obstacles, 
and  the  esteem  of  all  thoughtful  minds  is  her  reward. 

One  of  the  most  helpful  women  in  the  German  cap- 
ital is  the  Widow  Mathixde  Stettiner.  With  a 
full  comprehension  of  the  necessity  of  a  broader  edu- 
cation, and  better  conditions  and  positions  for  women, 
she  is  one  of  the  most  zealous  members  of  the  "  Let- 
tevcrein"  and  of  the  "Victoria  Lyceum."  After  the 
death  of  her  husband  she  donated  10,000  marks  to 
these  institutions  and  established  at  the  "  L,etteverein  " 
a  school  of  photography  for  women.  The  well-known 
authoress,  Jenny  Hirsch,  is  the  secretary  of  the  As- 
sociation. She  is  one  of  the  most  fearless  and  most 
untiring  champions  of  the  nobler  issues  of  emanci- 
pation. 

A  decided  contrast  to  these  practical  women  is  the 
imaginative  Flora  Raudegger,  who  has  been  briefly 
mentioned  in  the  last  chapter.  She  was  born  in  Triest. 
Here  at  the  boundary  of  the  two,  so  diverse,  nations, 
perceiving  the  causes  which  tend  to  separate  or  to 
bring  into  closer  union  different  peoples,  her  mind 
learned  to  soar  higher.  She  felt  the  old  longing  of 
Judah's  daughters,  and  Palestine  became  the  dream 
of  her  nights  and  the  vision  of  her  days.     Poor  and 


JEWISH   BENEFACTRESSES.  239 

distressed  as  she  was,  a  kind  of  a  second  " Karsckin" 
she  set  out  for  Jerusalem  in  spite  of  all  obstacles. 
She  cherished  the  idea  of  establishing  a  school  of 
agriculture  for  women  there,  and  tried  all  means  in 
her  power,  but  did  not  succeed.  Her  religious  mind 
was  deeply  touched  by  the  ruin  of  the  land,  and  the 
degraded  position  of  the  Jews.  On  her  return  she, 
like  so  many  others,  sought  and  found  solace  in  po- 
etry. She  translated  the  Psalms,  the  Book  of  Joshua, 
and  other  parts  of  the  Bible ;  she  also  wrote  descrip- 
tions of  travels,  novels,  sketches,  etc.  Another  active 
and  thoughtful  Jewess,  Sophie  Weil,  Schott,  lived 
in  Venice.  Her  husband  was,  for  many  years,  the 
friend  of  the  noble,  self-sacrificing  Garibaldi,  the  cham- 
pion of  the  young  reestablished  kingdom  of  Italy. 
She  took  a  deep  interest  in  the  political  situation, 
and  contributed  largely  to  the  enlightenment  of  the 
people  by  her  clever  writings.  Mrs.  Caroline  Coen- 
Euzzatto  likewise  acquired  renown  by  her  literary 
as  well  as  philanthropic  efforts. 

Everywhere,  in  England  and  America,  in  Germany, 
France,  and  Italy,  Jewish  women  are  earnest  workers 
for  the  welfare  of  humanity.  In  Holland  and  Hun- 
gary there  seems  yet  to  prevail  a  certain  timidity 
against  publicity,  while  it  is  in  America  where  arise 
the  most  fearless  promoters  of  Woman's  Rights,  who 
at  the  same  time  are  the  most  faithful  pioneers  for 
philanthropical  endeavors.  Out  of  the  profuse  rec- 
ords of  Jewish  benevolent  societies  I  mention,  c.  g., 
the  "A.  C.  Sisterhood,"  of  New  York,  of  which  the 
gifted  and  noble  Rebeccah  Kohut,  wife  of  the  late 
Dr.  Alexander  Kohut,  is  the  presiding  officer,  since 
its  foundation.  The  Sisterhood  supports  a  kinder- 
garten, day  nursery,  a  relief  bureau,  and  an  employ- 


240  THE   JEWISH    WOMAN. 

ment  bureau.  Mrs.  William  Maas  is  a  most  con- 
scientious and  active  guide  of  the  kindergarten.  The 
important  branch  of  the  relief  section  was  conducted 
in  a  most  able  manner  by  Mrs.  Hermine  Pollak 
for  many  years.  Her  premature  death  was  deeply 
lamented.  Mrs.  H.  Elster  now  fills  the  place  very 
creditably.  The  secretary  is  Mrs.  Helen  Kohut 
LoewenThal.  All  entertainments  are  planned  by 
Mrs.  A.  Kohut,  the  president,  and  are  managed  so 
successfully  that  the  Sisterhood  is  enabled  to  spend 
from  $3,000  to  $4,000  every  year  for  practical  char- 
ity. Family  feasts,  and  particularly  wedding  days,  are 
according  to  old  Jewish  custom,  a  special  occasion 
for  acts  of  charity.  Before  me  is  a  clipping  from  a 
journal  of  the  year  1882,  which  I  cite  as  an  illustra- 
tion :  "A  generous  and  kind  act,  well  worthy  of  imi- 
tation, is  that  of  Mr.  and  Mrs.  E.  Kirstein,  of  Roch- 
ester, New  York.  They  celebrated  their  silver  wed- 
ding in  a  unique  wa3^.  They  did  not  invite  guests, 
they  did  not  set  a  sumptuous  table,  but  sent  abun- 
dant gifts  of  money  to  the  Orphan  Asylum,  to  the 
Hebrew  Union  College  in  Cincinnati,  and  to  several 
other  philanthropic  institutions." 

A  clipping  of  quite  recent  date  states :  "  The  wed- 
ding of  Miss  F.  Shifp  was  also  celebrated  in  the 
kindergartens  at  the  Hebrew  Orphan  Asylum,  at  the 
Hebrew  Technical  Institute,  and  at  the  L,ouis  down- 
town school,  while  the  Montefiore  Country  Home 
received  $25,000  as  a  contribution  from  Mr.  Jacob 
Shiff,  the  father  of  the  bride,  in  honor  of  the  wedding." 

In  the  same  generous  way  the  wedding  of  Miss 
Eda  Kuhn  with  Prof.  M.  L,oeb,  of  Columbia  College, 
was  commemorated  in  the  different  philanthropic  in- 
stitutions of  Cincinnati. 


JKWISH    BENEFACTRESSES.  2/j.I 

111  all  civilized  Europe  there  is  found  today  a  many- 
sided  and  far-branching  activity  of  associations  for  the 
alleviation  of  distress  and  for  the  spreading  of  en- 
lightenment. During  the  last  generation  this  beau- 
tiful blossom  of  humanitarianism  has  unfolded  petal 
by  petal,  and  is  sending  forth  its  tendrils  to  higher 
levels  and  broader  circles.  But,  with  the  Jews,  this 
was  so  since  centuries.  With  them  it  is  an  old,  well- 
established  institution.  Generations  ago,  even  in  the 
smallest  communities,  they  had  women's  societies  for 
the  visiting  of  the  sick,  for  the  burying  of  the  dead, 
for  the  support  of  poor  students,  for  the  care  of  or- 
phans, etc.  In  every  Jewish  congregation  human 
suffering  found  sympathy  ready  to  act,  ready  to  help. 
While  the  propagation  of  charitable  work  is  one  of 
the  most  beautiful  later  acquirements  of  non-Jewish 
refined  society  in  Europe,  it  is  an  old  heritage  with 
the  Jews. 

Like  a  poetical  exposition  of  this  indisputable  his- 
torical fact  sounds  the  stanza  of  a  modern  Christian 
poet,  who  repeats,  almost  literally,  what  Moses  com- 
manded three  thousand  years  ago: 

Lass'  nicht  auf  Deinen  Tisch  vergebens 

Den  Hungrigen  church's  Fenster  sehen ; 

Verscheuche  nicht  die  wilde  Taube, 

Lass'  hinter  Dir  noch  Aehren  stehen, 

Und  nimm  dem  Weinstock  nicht  die  letzte  Traube. 

Hermann  Lingg. 

("Let  not  thy  viands  tempt  but  vainly 

The  hungry,  on  thy  doorpost  leaning; 
The  wild  dove  feed ;  thy  acres  mowing, 

Leave  corners    for  the  stranger's  gleaning  ; 
Take  not  last  clusters  on  thy  grapevine  glowing.") 

16 


CHAPTER  XVIII. 


the;  modern  jewess. 


WB  have,  so  far,  studied  the  individuality  and 
position  of  Jewish  woman,  as  mirrored  not 
during  hundreds,  but  during  thousands,  of  years  in 
history.  We  saw  her,  in  biblical  times,  in  her  own 
promised  and  inherited  land,  living  a  happy  and  holy 
life  in  the  sacred  precincts  of  the  home,  as  the  help- 
mate of  her  husband,  and  as  a  devoted  mother  to 
her  children. 

Afterwards,  driven  away  and  repudiated  by  the  other 
nations,  Jewish  woman  has  given  proof  of  a  heroism 
unsurpassed  in  history.  At  last,  tolerated,  and  now 
emancipated,  she  developed  abilities  which,  after  a 
thralldom  of  a  thousand  years,  appear  enigmatical ; 
for  it  is  well  known  what  influence  the  mode  of  life 
has  on  physical  as  well  as  on  mental  development. 
Their  abilities  would,  indeed,  be  enigmatical  if  one 
would  not  know  that  they  always  found  a  staff  and 
a  stay  in  their  religion  ;  by  this  support  their  souls 
remained  self-conscious  in  all  exterior  humiliation, 
and  their  bodies  were  kept  sound  by  conforming  to 
the  sanitary  precepts  of  their  Law-giver,  Moses. 

Their  mental  soundness  and  self-consciousness  made 
it  possible  for  them  to  use,  without  embarrassment, 
242 


THE    MODERN    JEWESS.  243 

every  means  offered  to  cultivate  their  endowments,  as 
soon  as  they  were  permitted  to  do  so,  and  their  phys- 
ical vigor  enabled  them  to  accomplish  remarkable, 
and  even  extraordinary,  achievements  in  the  fields 
newly  opened  to  them.* 


*  Mr.  Richard  Watson  Gilder,  editor  of  The  Century,  chair- 
man of  the  "  Tenement  House  Commission"  in  New  York, 
has  submitted  his  report,  from  which  the  following  is  an  ex- 
tract, and  is  interesting  as  bearing  upon  the  preceding  state- 
ments. "With  an  average  density  of  57.2 — i.e.,  an  average  of 
57.2  tenants  to  the  house,  the  highest  in  the  city — the  death- 
rate  in  the  Tenth  Ward  is  17.14.  This  means  that,  while  the 
Tenth  W7ard  is  first  in  the  list  of  density  of  population  in  its 
tenement  houses,  it  ranks  twenty-second  among  the  wards 
in  its  death  rate,  there  being  but  two  wards  (the  Third  and 
Twenty-fourth)  with  a  lower  rate.  While  other  factors  may 
tend  slightly  to  affect  this,  it  is  in  the  main  due  to  the  na- 
tionality of  its  population,  which  is  largely  composed  of  He- 
brews. These  people  are  a  hardy,  long-lived  race;  nor  is  the 
cause  of  their  wonderful  vitality  difficult  to  find.  The  pre- 
cepts of  their  religion  afford  one  of  the  best  sanitary  codes  in 
existence,  and  the  precepts  are  religiously  observed.  More- 
over, the  Hebrews  are  an  abstemious  race  in  the  use  of  alco- 
holic beverages. 

"It  is  safe  to  say  that  since  the  time  of  the  settlement  of 
Palestine  by  the  Hebrews,  until  a  recent  period,  the  Hebrew 
has  been  the  only  race  on  earth  which  has  been  guarded  to 
a  considerable  extent  by  sanitary  laws,  and  we  obtain,  thus, 
soxne  idea  as  to  the  reason  why  the  race  has  developed  such 
phenomenal  strength.  The  history  of  the  great  epidemics 
during  the  Middle  Ages  shows  that  the  inhabitants  of  the 
Hebrew  quarters  in  towns  were  singularly  exempt  from  con- 
tagion. This  was  remarkable  during  the  outbreak  of  the 
plague  in  France  in  the  twelfth  century,  and  during  the 
prevalence  of  the  so-called  '  Black  Death '  in  England. 

"  The  low  death  rate  in  the  Tenth  Ward  was,  therefore,  to 
have  been  expected.  The  rules  of  life,  which  orthodox  He- 
brews so  unflinchingly  obey,  as  laid  down  in  the  Mosaic  law 
— which  seems  to  be  full  of  the  most  vexatiously  minute  reg- 


244  THE   JEWISH   WOMAN. 

And  now,  the  modern  Jewess.  What  position  is 
hers,  in  comparison  with  that  of  her  ancestors?  The 
preceding  chapters  prove  that  energy  and  activity, 
zealous  endeavor  and  high  aspirations  were  always 
the  characteristic  of  Jewish  women,  and  certainly  not 
alone  among  the  so-called  "educated"  classes.  In 
agricultural  pursuits,  as  in  handicraft,  the  Jewish  wom- 
en always  faithfully  assisted  their  husbands.*  How 
quickly  they  again  took  hold  of  farming  and  the  pro- 
fessions, from  which  they  were  excluded  for  centuries ! 
In  Berlin  alone  there  were,  six  or  seven  years  ago, 
twelve  hundred  Jewish  artisans.  The  one  hundred 
thousand  Jewish  farmers  who  until  now  tilled  the 
hard  and  poor  soil  in  Russia,f  found  their  wives  their 
best  helpmates.  In  Jaffy,  Roumania,  there  are,  among 
9,500  Jewish  families,  6,000  men  who  follow  a  profes- 
sion which  is   just  as  well  understood  and  exercised 

ulations — are  designed  to  maintain  health.  These  rules  are 
applied  to  the  daily  life  of  the  individuals  as  no  other  sani- 
tary laws  can  be." 


*  When,  at  the  close  of  the  fifteenth  century,  Ferdinand 
the  Catholic  commanded  the  expulsion  of  the  Jews  from 
Sicily,  the  State  counsellors  asked  for  a  delay  on  account  of 
the  following  reasons: 

".  .  .  Another  difficulty  is,  that  nearly  all  the  artisans  in 
the  realm  are  Jews.  In  case  all  these  are  expelled  at  once, 
we  will  lack  craftsmen  capable  of  supplying  mechanical  uten- 
sils, and  especially  those  made  of  iron — as,  horse-shoes,  agri- 
cultural implements,  and  equipments  for  ships  and  other 
conveyances." — Ztg.  d.Judcntli. 

t  More  than  half  of  them  were  recently  forced  to  sell 
their  farms  within  a  few  months,  weeks,  or  even  days — i.  t\, 
to  undersell  them  !  Then  the  impoverished  ones  will  again 
be  reproached  that  they  do  not  engage  in  agriculture. 


THE    MODERN    JEWESS.  245 

by  their  wives  and  daughters.  In  Amsterdam  and 
Rotterdam,  where  most,  aye,  nearly  all  of  the  porters 
and  ship-loaders  are  Jews,  the  lot  of  their  women  i ; 
very  hard ;  but  indefatigably  they  share  the  hardships 
of  their  husbands,  who  coming  home  in  the  evening 
are  tired  and  dirty,  but  never  drunk!  In  western 
Prussia,  in  Poland,  I  often  had  the  opportunity  to 
quietly  admire  the  untiring  cheerful  industry  of  poor 
Jewish  seamstresses,  laundresses,  cooks  and  women 
messengers.  The  latter  I  have  known  to  walk  many 
a  mile,  often  with  a  heavy  package,  in  all  kinds  of 
weather,  and  in  spite  of  evident  exhaustion  to  be  too 
modest  to  accept  the  offered  chair  without  hesitation. 

Paul  Ljndau,  traveling  in  the  Orient,  visited  also 
Saloniki,  where  the  Jews-  form  the  majority  of  the 
population.  There  are  counted  eighty  or  ninet}^  thou- 
sand souls.  He  gives  the  following  description  of 
them :  "  They  are  generally  of  a  very  prepossessing 
appearance ;  being  diligent  and  industrious,  they  do 
not  shun  the  hardest  bodily  exertions.  The}'  are  the 
porters,  the  dock-workers,  and  boat-men ;  and  one 
finds  among  them  men  of  Herculean  muscle.  They 
are  the  craftsmen  and  laborers,  while  the  Greeks 
practice  only  the  lighter  trades ;  and  the  Turks,  here, 
as  everywhere  else,  spend  their  lives  as  much  as  pos- 
sible in  laziness." 

In  Poland,  Lithuania,  Roumania,  and  Galicia,  the 
hardest  labors  are  done  by  Jews  and  Jewesses.  On 
account  of  their  sobriety  most  of  the  taverns  are  kept 
by  them;  for  the  non-Jews  engaged  in  this  business 
generally  succumb  to  drunkenness.  The  same  is  true 
in  regard  to  thriftiness.  The  hare-skin,  that  is  care- 
lessly thrown  away  by  the  farmer's  wife,  is  picked  up 


246  THE    JEWISH    WOMAN. 

by  the  poor  Jewish  woman  and  turned  to  good  ac- 
count. 

Although  there  is  no  question  of  woman  in  the  fol- 
lowing brief  scene  of  Jewish  life,  still,  I  think,  the 
reader  will  be  grateful  if  I  repeat  it  here,  as  it  is 
characteristic  of  Jewish  industry.  In  his  work,  "  Treu 
uud  Frei,"  Dr.  L,azarus  says :  "  One  of  the  scholars 
from  whom  I  received  instruction  in  Talmudical 
studies,  was  by  trade  a  tobacco  spinner ;  i.  c,  he  spun 
into  rolls,  and  shipped  and  sold,  home-grown  tobacco. 
In  order  to  carry  on  the  business,  two  assistants  were 
needed  to  hand  to  the  spinner  the  '  filling '  and  the 
'  wrappers.'  But  the  gain  was  not  large  enough  to  pay 
two  assistants,  besides  providing  for  the  family,  and  he 
was  too  scholarly  to  make  a  mercenary  business  of  in- 
struction in  the  Talmud.  By  what  means  these  diffi- 
culties were  overcome,  the  following  sketch  will  show. 
Four  of  us  Talmud  pupils,  boys  between  thirteen  and 
fifteen  years  of  age,  took  our  places  in  the  spinning- 
room.  Two  of  us  stood  near  the  spinning-table,  hand- 
ing the  '  filling  '  and  the  '  wrappers '  as  they  were  need- 
ed, the  two  others  sitting  on  low  stools,  the  large 
folio  volumes  of  the  Talmud  on  their  knees.  These 
two  read  aloud,  the  other  two  listened,  while  the 
master  explained,  asked,  and  answered  according  to 
the  requirements  of  the  subject  at  hand.  Thus  the 
old  and  the  young  united  in  the  rough  work  of  spin- 
ning tobacco  rolls  for  the  use  of  the  Polish  peasants, 
and  at  the  same  time  for  spinning  rolls  for  fine  webs  of 
wisdom  of  an  intellectual  growth  which  had  sprouted 
and  blossomed  at  the  streams  of  Babylon." 

I  myself  know  many  a  "  study  head  "  among  Jewish 
women.     There  is  a  proprietress  of  a  small  grocery; 


THE    MODERN    JEWESS.  247 

she  is  busy  in  her  store  from  morning  until  evening ; 
on  Sunday  she  puts  her  small  room  in  perfect  order, 
and  mends  and  cleans  her  garments ;  in  the  evening 
she  reads  some  good  book,  and  on  holidays  visits  her 
relatives.  Thus  she  works  on,  year  after  year.  An- 
other one,  in  restless  activity,  divides  her  time  in  tak- 
ing care  of  the  household  of  a  near  relative,  and  in 
the  nursing  of  a  sick  woman.  A  third  gains  her  daily 
bread  and  that  of  a  sickly  brother  by  sewing.  A 
fourth  superintends  a  printing  office,  besides  her  large 
household.  A  fifth  reads  to  a  lady  hard  of  hearing; 
for  three  hours  daily  she  taxes  her  weak  lungs  for  a 
trifling  remuneration,  and  still  is  thankful  for  having 
her  own  small  dwelling  and  some  potted  plants  in 
the  window.  I  shall  never  forget  the  small,  slim 
wife  of  a  butcher,  who  used  to  come  with  her  basket 
heavily  laden  to  my  aunt  in  Flatow.  The  cheerful- 
ness with  which  she  bore  our  sometimes  rather  rough 
jokes  won  my  childish  affections,  and  had,  perhaps, 
already  at  that  time,  unconsciously  awakened  my 
sympathies  for  Jewish  ways  and  manners. 

All  these  meek  heroines  of  simple  duty  form  bnt 
a  diminutive  part  of  a  multitude  of  similar  live-s, 
who  pass  away  unobserved,  as  the  drops  flow  into 
the  ocean.  It  is  but  natural  that  the  modest,  retir- 
ing superiority  remains  unnoticed,  while  obtrusive, 
unrefined  loudness  makes  itself  conspicuous.  Now 
it  happens  that  everyone  passes  judgment  on  that 
only  which  he  sees;  that  which  one  does  not  see  is 
out  of  the  question.  I  refrain  from  speaking  about 
the  Jewish  women  who  make  themselves  conspicu- 
ous. I  leave  this  task  to  one  who  has  a  better 
knowledge  of  human  nature  than  myselt.     It  is  Bogu- 


248  THE   JEWISH   WOMAN. 

mil  Goltz  who  says:  "  They  dazzle  by  various  means; 
by  cleverness,  by  wit,  by  fineries,  by  comfortable  do- 
mestic arrangement ;  by  every  manner  of  enjoyment. 
It  seems  as  if  they  were  eager  to  taste  of  the  pleas- 
ures from  which  their  ancestors  were  excluded,  and 
which  were  unknown  to  them."  However,  Dr.  Emil 
G.  Hirsch,  whose  scholarly  writings  are  admired  in 
both  continents,  and  who  is  well  known  as  never 
shirking  the  unpleasant  duty  of  calling  attention  to 
existing  failings  and  foibles,  pronounces  the  follow- 
ing impartial  judgment :  "  Often  is  the  Jewish  woman 
held  by  prejudice  to  be  under  the  spell  of  Eastern 
fancies.  Upon  this  mistaken  conclusion  rests  the  as- 
cription to  her  of  a  love  for  fineries,  gems,  and  loud 
colors.  But  a  more  serious  purpose  runs  through  the 
modern  woman's  life,  and  the  Jewess  has  sacrificed, 
with  no  greater  zest  than  her  non-Jewish  sister,  at 
the  shrine  of  frivolity." 

Another  modern  author  says:  "Ostentation  in  riches 
is  a  characteristic  of  the  newly  rich,  whether  Jew  or 
Gentile,  Christian  or  Mohammedan.  People  accus- 
tomed to  wealth  are  not  accustomed  to  a  vulgar  dis- 
play of  wealth,  and  that  is  true  without  reference  to 
race  or  creed.  There  are  exceptions,  but,  as  in  other 
cases,  the  exceptions  prove  the  rule." 

Bogumil  Goltz,  in  reproaching  Jewish  women,  con- 
tinues :  "  They  are  the  children  of  our  period,  and 
therefore  quick  in  accepting  modern  ideas,  whether 
good  or  bad. 

"  The  women  are  no  longer  plain  housewives,  but 
ladies  of  ease.  The  husbands,  tired  and  dulled  by 
business  troubles,  combined  with  a  certain  thought- 
less carelessness,  are  inclined  to  let  the  children  pur- 


THE    MODERN   JEWESS.  249 

sue  their  own  ways,  which  they  erroneously  think 
to  be  the  same  ways  which  they  went,  not  taking 
into  account  that  the  times  have  changed.  Too  late 
for  amends  they  perceive  their  mistake.  Modern  views 
have  undermined  the  religiousness  of  many  a  Jewish 
heart  to  such  a  degree  that  the  children  frequently  re- 
ceive no  religious  foundation.  With  the  abandonment 
of  the  religious  forms,  the  religious  sentiment  like- 
wise is  vanishing.  They  have  relinquished  the  old, 
but  have  gained  nothing  new  in  exchange.  Thought- 
lessness, in  regard  to  the  most  sacred  possessions, 
prevails  there  where  once  the  heroism  of  conviction 
reigned  supreme,  a  conviction  by  which  the  wife  be- 
came the  priestess  of  the  home,  the  vigorous  and 
active  helpmate  of  the  husband,  the  luminous  star 
on  the  horizon  of  her  children." 

During  many  centuries  non-Jews  persecuted,  with 
cruelty,  their  Jewish  fellowmen.  All  at  once,  within 
a  few  decades,  the  latter  were  emancipated.  Ify  this 
quick  change  the  Jewish  character  seems  to  have  lost 
its  self-possession.  It  had  grown  accustomed  to  per- 
secution and  affliction — it  was  not  used  to  happy, 
bright  conditions.  The  newly-gained  freedom  intox- 
icates their  mind;  the  new  light  dazzles  them.  Es- 
pecially is  this  the  case  with  the  women  ;  the  staff 
of  religion  has  slipped  out  of  their  hands;  they  have 
lost  their  hold.  They  strive  no  more  for  the  lofty 
ideals  of  their  foremothers,  their  ambitions  are  luxu- 
rious dwellings,  costly  garments,  extravagant  recep- 
tions, and  festivities.  They  aim  at  distinction,  but 
only  make  themselves  conspicuous.  They  are  not 
aware  that  the  only  way  to  an  honored  and  promi- 
nent position  is  the  practice  of  the  virtues  of  their 
foremothers. 


250  THE   JEWISH    WOMAN. 

Vain,  coquettish  women  are  to  be  found  everywhere, 
among  all  classes  and  creeds  ;  rarely,  however,  a  woman 
beautiful,  but  chaste ;  rich,  but  plain ;  a  woman  intel- 
lectual and  gifted  who  does  not  delight  in  the  abnor- 
mal creations  of  a  sickly  literature,  but  fully  appreci- 
ates the  poetry  of  home  life ;  who  strives  only  for  the 
admiration  and  ever-renewed  love  of  her  own  husband, 
and  whose  deepest  sympathies  are  stirred  by  the  inter- 
esting and  touching  dramas  in  the  nursery;  dramas 
in  which  destiny  has  decreed  her  to  take  the  most 
prominent  and  loftiest  part,  and  has  given  this  part 
to  her  as  her  highest  calling ;  as  her  supremest  joy. 

Jewish  woman  appeared  to  the  observer,  in  former 
times,  as  the  most  faithful  wife,  the  most  devoted 
mother,  and  the  chastest  woman.  Is  it  still  so  ?  In 
general,  perhaps ;  but  no  more  as  a  rule  without  ex- 
ceptions, as  it  was  formerly  the  case.  The  ladies  of 
our  period  seem  to  exist  more  for  society  than  for 
the  home;  to  dress  attractively,  more  for  the  sake 
of  strangers  than  for  the  sake  of  the  husband.  The 
work  in  the  household  is  exceedingly  simplified, 
while  the  pretensions  are  exceedingly  multipled.  But 
all  this  is  only  the  shell,  not  the  kernel  of  life,  which 
is  found  only  in  religion.  Of  course,  one  for  whom 
this  word  is  meaningless  will  throw  this  kernel  away 
like  an  empty  nutshell.  However,  there  is  reason  to 
believe  that  in  the  heart  of  the  Jewess  is  still  glow- 
ing a  spark  of  that  lofty  integrity  and  devotion  to 
her  faith  by  which  her  ancestors  were  inspired.  She 
will  shake  off  the  fetters  of  indifference  and  rise 
above  the  prevailing  shallowness  to  higher  levels. 
She  will  resist  the  restless  rush  and  turmoil  of  mod- 


THE   MODERN  JEWESS.  251 

ern  life ;  she  will  not  go  astray  in  the  labyrinths 
of  realism ;  she  will  not  imagine  that  she  acts  wisely 
and  well  if  she  imitates  in  everything  the  non-Jewess, 
and  obliterates  every  distinction  between  the  latter 
and  herself.  Is  she  not  aware  that  every  individual 
trait  adds  to  the  beauty  and  perfection  of  the  uni- 
versal life  ?  Why  are  the  venerable  customs  of  the 
Sabbath  neglected  and  discarded  ?  The  excuse  is  giv- 
en, we  have  not  the  necessary  time ;  the  disposition 
is  lacking  ;  the  surroundings  are  different.  Formerly, 
certainly,  it  was  possible,  but  now  the  husband  comes 
home  from  business  exhausted  and  out  of  humor; 
the  wife  is  also  tired  out ;  the  children  have  to  do 
lessons  for  school.  Under  such  circumstances  how 
can  be  found  the  sanctification  of  mind  for  a  Sab- 
bath celebration?  One  might  be  led  to  believe  that 
once  a  week  the  husband  would  be  able  to  close 
his  business  an  hour  earlier.  One  sees,  often  enough, 
that  he  has  time  for  concerts,  theaters,  and  other  places 
of  amusement,  or  for  card-playing,  when  one  hardly 
can  know  when  he  begins,  and  still  less  so  when  he 
stops.  If  there  is  time  for  all  this,  then  surely  there 
should  be  time  (once  a  week)  to  lift  himself  and  his 
children  out  of  the  common  rut  of  life  to  the  cheer- 
ful celebration  of  one  day,  which,  in  former  times,  shed 
its  rays  over  the  whole  week  ! 

But,  granted  that  the  overzealous  business  man 
comes  home  after  six  o'clock,  what  hinders  him  to 
celebrate  solemnly  the  rest  of  the  evening?  Can 
the  smoky  card-room,  the  noisy  club,  the  dazzling 
theater,  afford  him  more  restful  quiet  and  cheer  his 
troubled  mind  better  than  his  own  comfortable  home 


252  THE   JEWISH   WOMAN. 

with  the  peculiarly  bright  Sabbath  lights,*  the  festive 
table  with  the  gladsome  and  expectant-looking  little 
host  of  children  around  it?  What  hinders  the  wife 
from  making  the  necessary  preparations,  from  attir- 
ing herself  and  the  children  festively ;  from  adorning 
the  home,  and  from  implanting  into  their  hearts  the 
symbol  of  consecration  and  joy  by  the  significant  cere- 
mony of  the  lighting  of  the  candles  ?  The  education 
of  the  children  to  piety  and  love  of  religion,  to  de- 
votion and  earnestness,  is  dependent  thereon  ;  could 
she,  for  the  sake  of  this,  not  make  the  necessary  ar- 
rangements once  a  week  ? 

The  complaint  is  frequently  heard  that  the  child 
evinces  little  interest  for  religious  teachings.  How 
should  it  become  imbued  with  them?  The  child  finds 
in  religion  but  one  task  more,  added  by  a  stranger  to 
his  other  school  lessons,  instead  of  becoming  imper- 
ceptibly imbued  with  religious  feeling  by  the  influ- 
ences of  the  home.  The  Sabbath  celebration  is  such 
an  influence !  It  is  of  even  greater  significance  for 
the  child  than  for  the  parents.  If  the  child  learns  to 
look  forward  with  anticipating  joy  to  the  coming  Sab- 
bath ;  if  it  observes  how  the  festively-dressed  mother 
makes  the  preparations  for  the  feast ;  sees  her  light- 
ting  the  candles ;  hears  her  pronounce  the  benedic- 
tion ;  runs  to  meet  the  father,  who  places  his  hands 
on  the  child's  head  and  blesses  it — and  all  assemble 
around  the  festive  table — then  the  child's  heart  feels 
the  influence  of  religion,  and  becomes  prepared  for 
its  teachings.     Without  this  feeling,  religious  observ- 


"  Sabbath-lights  have  their  own  peculiar  brightness." 


THE    MODERN   JEWESS.  253 

ances  will  remain  but  empty  formalities,  performed 
with  indifference,  even  reluctance,  and  thus,  perhaps, 
soon  will  be  entirely  discarded.  The  mother  herself 
must  be  imbued  with  the  feeling  of  consecration,  and 
she  will  be  imbued  with  it  if  she  only  will  learn  again 
to  know,  and  thus  learn  to  love,  her  Judaism.  Or, 
does  the  effort  of  the  study  seem  to  her  too  great  ? 
George  Eliot  was  a  very  busy  woman — the  more  so 
as  she  was  a  distinguished  authoress — but  her  mani- 
fold tasks  did  not  prevent  her  from  closely  studying 
the  history  of  Judaism.  And  how  many  others  have 
found  an  inexhaustible  source  of  inspiring  incitation 
for  mind  and  heart  in  this  study  ! 

Ought  not  this  history  of  Judaism,  which  awakens 
the  most  ardent  interest  in  the  non-Jewess,  find  a 
ready  sympathy  in  the  Jewess?  In  past  centuries  the 
Jewess  could  but  timidly  and  tremblingly,  in  fear  of 
death,  devote  herself  to  her  religion  and  to  the  learn- 
ing of  the  sacred  language;  today  the  daughter  of 
Israel  can  do  it  freely  and  openly,  without  any  hesi- 
tation. If,  in  pursuing  the  study  of  the  historical 
progress  of  her  people,  she  will  be  deeply  grieved  and 
touched  by  the  misery  and  persecutions  her  people 
had  to  suffer,  then  she  also  will  be  elevated  and  in- 
spired by  Israel's  heroism  and  trust  in  the  Eternal ; 
and  as  she,  in  her  study,  approaches  modern  times, 
the  outlook  becomes  brighter  and  more  promising  ; 
for  what  change,  what  advance,  is  perceivable  in  every 
direction,  even  when,  up  to  this  time,  but  for  the  mi- 
nority— for  the  countries  where  most  Jewish  people 
dwell,  Poland  and  Russia,  in  this  regard,  do  not  come 
into  consideration.     The  five  or  six  millions  of  Jews 


254  THE   JEWISH    WOMAN. 

existing  there,  still  are  leading  a  very  sad  life,  under 
more  or  less  heavy  oppression. 

The  lately  published  stenographic  report  of  the 
Guildhall  meetings  in  London,  in  favor  of  the  Rus- 
sian Jews,  the  compilation  of  the  special  edicts,  and 
restrictive  laws  concerning  all  the  Jews  living  in 
Russia,  prove  beyond  question  the  unjust  and  mer- 
ciless severity  with  which  Jews  and  Judaism  are 
persecuted  in  official  Russia.  They  are  not  per- 
mitted to  take  any  active  part  in  the  community. 
It  is  America  where  equality  of  rights  is  not  only 
proclaimed,  but  fully  enjoyed.  There  the  poetess 
can  truly  exclaim  : 

"  America !   thy  grateful  Israel  gave 
Her  lifeblood,  equal  with  'thy  free  and  brave';* 
For  the  safe-keeping  of  thy  holy  stars 
Thy  Jewish  soldiers  wear  the  battle-scars. 


"  Greeting  to  Israel  still  in  captive  chains  ! 
Greeting  to  all  in  Freedom's  wide  domains! 
Not  Toleration,  but  Fraternal  Love, 
Be  the  New  Era's  olive-bearing  dove !  " 

Dr.  Adolph  Moses,  the  eminent  scholar,  beautifully 
expresses  this  idea  in  the  following  statement :  "The 
great  principle  which  animates  the  American  com- 
monwealth is  the  belief  that  every  human  being 
possesses,  by  the  grace  of  his  god-like  nature,  the 
right  and  the  duty  to  develop  all  his  powers,  and  to 
use  them  for  the  attainment  of  his  happiness.     It  is 


*Cora  Wilburn. 


THE    MODERN   JEWESS.  255 

this  conviction,  firmly  rooted  in  the  heart  of  the  whole 
people,  that  personal  freedom  of  action  is  vouchsafed 
to  every  individual  by  the  eternal  laws  of  justice, 
which  has  freed  woman  in  America  from  the  state 
of  mental  inferiority  in  which  she  had  been  kept 
through    centuries." 

What  woman  can  not  attempt  in  Europe  she 
has  successfully  done  in  America;  she  has  stepped 
on  the  platform  and  even  into  the  pulpit — e.  g., 
at  Spokane  Falls,  U.  S.  A.,  Miss  Ray  Frank 
preached  on  the  Day  of  Atonement.  Moved  by 
her  earnest  eloquence,  the  hearers  formed  a  perma- 
nent congregation.  She  received  and  accepted  a  call 
from  a  congregation  in  San  Francisco.  In  Chicago, 
at  the  Jewish  Women's  Congress,  of  which  Mrs.  Han- 
nah B.  Solomon  was  the  efficient  chairman  and  Miss 
Sadie  American  the  able  and  zealous  secretary,  pa- 
pers were  read  and  discussed  which  created  an  enthu- 
siasm culminating  in  the  organization  of  the  "  Nation- 
al Council  of  Jewish  Women,"  an  Association  which 
bids  fair  to  become  a  power  in  the  propagation  of 
enlightenment,  philanthropy  and  social  reform. 

The  Association  received  and  accepted  an  invitation 
to  join  the  "National  Council  of  Women  of  the  United 
States."  At  the  second  triennial  session,  held  in  Wash- 
ington, D.  C,  one  of  the  leading  journals  said  :  "  There 
are  few  organizations  of  women  composing  the  Nation- 
al Council  that  attract  as  much  interest,  and  as  well 
repay  study,  as  does  the  '  National  Council  of  Jewish 
Women.'  There  is  no  country  in  the  world  where 
Jewish  women  have  taken  such  a  high  stand  as  they 
have  in  the  United  States.     Their  work  in  all  kinds 


256  THE    JEWISH    WOMAN. 

of  societies,  especially  charitable  and  philanthropic, 
has  entitled  them  to  a  high  degree  of  esteem  for 
executive  ability.  Miss  Frances  Willard,  presi- 
dent of  the  W.  C.  T.  U.,  expressed  the  opinion  that 
the  papers  read  by  the  Jewish  women  were  a  rev- 
elation and  a  message  in  themselves,  stirring  new 
thoughts. 

Dr.  A.  Moses,  in  his  article  on  "  The  Position  of 
Woman  in  America,"  published  in  the  American 
Jewess,  pays  the  following  glowing  tribute  to  Amer- 
ican women  :  "  The  American  people  are  being  rich- 
ly rewarded  for  having  opened  all  the  avenues  of 
knowledge  to  women ;  for  putting  them  on  a  footing 
of  absolute  equality  with  men,  as  regards  education. 
The  arduous  and  ?^remunerative  work  of  educating 
the  young  is  almost  exclusively  carried  on  by  women 
in  our  public  schools.  The  kindness  and  generosity 
of  the  American  character  is  largely  to  be  traced  back 
to  the  softening  and  humanizing  influence  exercised 
by  the  female  teacher  on  the  plastic  mind  and  im- 
pressionable heart  of  the  children.  The  American 
woman  looks  upon  herself  as  the  chosen  adversary 
of  evil,  and  fights  it  with  all  her  characteristic  earn- 
estness and  tenacity  of  purpose.  She  has  declared 
war  upon  intemperance,  and  will  yet  root  it  out  of 
the  land.  Two  thirds  of  the  charities  of  our  land 
would  languish  and  die  were  she  to  refuse  to  lend 
them  her  energy,  time  and  influence.  The  women 
of  America  are  found  among  the  foremost  champions 
of  social  justice  and  political  purity.  Two  great  re- 
forms which  recently  took  place  in  the  administra- 
tion of  New  York  were  effected  solely  by  the  moral 
courage,  the  unconquerable  persistence  and  the  irre- 


THE    MODERN   JEWESS.  257 

sistible  eloquence  of  a  noble  woman.  L,et  the  cause 
of  humanity,  in  whatever  guise,  cry  out  for  defenders, 
and  you  will  see  the  women  fighting  in  the  front 
ranks,  bearing  the  brunt  of  the  battle.  .  .  .  Such 
are  the  ethical,  educational,  and  intellectual  services 
which  woman  is  rendering  the  American  people  in 
return  for  the  redemption  wrought  for  her." 

Another  eminent  leader  and  orator,  Dr.  E.  Hirsh, 
asserts:  "  Woman,  by  entering  the  lists  of  public  hon- 
ors and  responsibilities,  did  not  sacrifice  her  woman- 
liness. Perhaps  she  gained  in  all  the  essentials  that 
make  up  the  true  woman.  Her  self-reliance  and  self- 
consciousness  heightened,  she  herself  learned  to  put 
a  new  and  better  value  on  herself.  As  an  equal  she 
could  meet  father,  husband,  and  brother;  and  where 
the  responsibilities  of  motherhood  had  fallen  to  her 
lot,  her  broadened  horizon  conferred  on  her  a  rational 
understanding  of  the  sanctity  and  importance  of  her 
opportunity. 

"  .  .  .  The  Jewish  woman  has  felt,  with  her  non- 
Jewish  sister,  the  breath  of  a  new  sky. 

"  .  .  .  The  opportunities  for  the  Jewish  woman 
today  to  reform  her  own  religious  home  are  many. 
What  the  Synagogue  now  needs  is  intelligent  enthu- 
siasm. It  is  woman  who  possesses  this  gift.  L,et 
her  place  her  new  culture  into  the  service  of  her 
old  faith  and  the  winters  of  indifference  will  yield  to 
springtides  of  young  and  hopeful  life.  At  home  let 
her  be  the  priestess  of  the  ideal,  abroad  the  prophet- 
ess of  purity  and  refinement,  and  through  her  will 
Judaism  and  the  Jewish  name  be  exalted  to  heights 
never  before  attained." 
17 


258  THE   JEWISH   WOMAN. 

Thus,  as  in  numbers  the  Jewish  race  is  still  the 
smallest  among  all  the  nations,  the  biblical  word  re- 
mains verified : 

"  The  Lord,  thy  God,  hath  chosen  thee  to  be  a  spe- 
cial people  imto  himself,  above  all  the  people  that  are 
upon  the  face  of  the  earth.  The  Lord  did  not  set  his 
loye  upon  you,  nor  choose  yon,  because  you  were  more 
in  number  than  any  people — for  ye  were  the  fewest  of 
all  people — but  because 

uThe  Lord  loved  you." 

— Deuteronomy,  chap.  7 :  6,  7. 


REGISTER  OF  NAMES. 


Abigail 75 

Abigail   Lindo 219 

Acina      ....        106 

Adelheid  Goldsmith     .    .    .  220 
Adelheid  Zunz  .    .    .  135 

Achsah 44 

Alexandra 82 

Adelheid  von    Rothschild  .  173 

Alexandre,  Miss 175 

Alice  Dalsheinier       ....  235 

Amelia  Epstein      171 

Anna  Forstenheim    ....  230 

Anna  Grosser 206 

Anna  Goldsmith 219 

Anna  Ottendorfer 223 

(Anna  Maria  Shurman)    .    .  16S 
(Antonia,  Princess)    ....  168 

Antonia  Link 210 

(Arete) 20 

(Aspasia) 22 

Athalia 80 

Aures  Damia  89 

Baroness  von  Oppenheim     234 
Bella  Falk  Cohen      .    .    .    .166 

Bella  Itzig 202 

Bella  Hurwitz 213 

Belmonte      138 

Benvenuta  Cohen 138 

Bernice 86 

Bertha  Meyer 237 

Bertha  Jacobi 237 

Beruria      111 

Bienvenida  Abravanela    .    .  107 


Bienvenida  Chirond 
Blanka  Nogueira 
Bloch,  Mile.      .    . 
Block,  Miss  .    .    . 
Blume,  Miss     .    . 
Bluemchen  Itzig 
Bertha  Kreidmann 
Brentgen  Markus 
Bliden,  Mrs.     .    . 
Bertha  Eichberg 
Cecilia  von  Eskeles 

Cafja 

Caroline  Luzzatto 
Caroline  Bettelheim 
Caroline  Hirschfeld 
Caroline  Stern    .    - 
Caroline  Anspacher 
Caroline  Harby  .    . 
Caroline  Deutsch 
Carrie  Benjamin    . 
Carrie  Goldsticker 
Catalina  Terongi   . 
Charlotte  Montefiore 
Charlotte  Wolter 
Chavah  Fishel    . 
Choma   .    . 
Christine  (Queen) 
Clotilde  Kleeberg 
Consola  Luzzatta 
Cappadocia  .    .    . 
Claribel  Cohn 
(Cornelia)      .    .    . 
Cora  Wilburn 


259 


260 


REGISTER    OF    NAMES. 


Cypros S7 

Czerna   Meisels 121 

(Damayanti) .20 

Deborah        69 

Deborah  Askarelli    ....  140 

Deborah  Ephrosi 170 

Depermann,  Miss 211 

Dina 107 

Dinah  Wahl 115 

Dinah  Felix    .......  209 

(Diotina) 25 

Dolze 115 

Dorothea  Elsasser    ....  230 

Dorethea  Veit 182 

Dorothea  More 16S 

Drusilla         87 

El  Muallina 113 

Eleonore  Neuman    ....  204 
Elizabeth  (Queen)   .    .      .    .    96 

Elisabeth  Glueck 229 

Elise  Levy 22S 

Ella  Levy 223 

Ella  and  Gella 121 

Elson,  Miss 130 

Em no 

Emilie  Bach,  Mrs 211 

Emma  Wolf 224 

Emma  Lazarus 222 

Emma  Lyons        .         ...  219 

Emma  Mordecai 235 

Emanine  Cohen 219 

Eda  Kuhn 240 

Edith  Andrews 130 

Emily  Bloch 129 

E.  Kirstein,  Mrs 240 

Ernestine  L.  Rose    .    .    •    .221 
Esperanza  Malchi     ....  108 

Estellina  Kouat 121 

Esther,  Queen 79 


Esther  Chiera 108 

Esther  Cohen 96 

Esther  Fishel 108 

Esther  Gad 22c 

Esther  Hagan 130 

Esther  Shulhoff 130 

Eugenia  Gentiluomo    .    .    .  225 

Eva  Bacharach 166 

Eva  Frank 117 

Eve .    .    63 

Fannj'  von  Arnstein     .    .    .    193 

Fanny  Lewald 188 

Fanny  Neuda 230 

Fanny  Nathan  ...  134 

Fanny  Reichenheim     .    .    .  235 

Fanny  Levy 224 

Flora  Friedenthal     ....  206 

Flora  Raudegger 225 

Florenze  Strasburger  .  .  .211 
Fortuna  Tedeschi  ....  205 
Furdato-Heine,  Mrs.  .  .  .  236 
Friedlander,  Miss  .  .  .  .211 
Friederike  Kempner  .  .  230 
Frommet  Gugenheim      .    .  181 

Frances  Willard 256 

F.  Shiff,  Miss 240 

Gedula 173 

(George  Eliot) 168 

Guiditta  Pasta 205 

Guistina  Levi-Perotti   .    .    .  139 

Glaphyra 86 

Glickel 124 

Grace  Aguilar 216 

GraciaNasi 97 

Gutel  Cohn 121 

Hagar 64 

Hannah 74,  124 

Hannah  Katz  ....  213 

Hart,  Mrs.     .    .    .  • 223 


REGISTER    OF    NAMES. 


26l 


Halle,  Mrs 230 

Helena 20 

Helene  (Queen) 89 

Hendei  Bassevi 171 

H.  Elster,  Mrs 240 

Henrietta  Goldschmidt    .    .  237 

Henrietta  Herz 185 

Henrietta  Manchiewicz  .  .211 
Henrietta  Mendelssohn  .  .  1S2 
Henrietta  Oppenlieimer  .  .  227 
Henrietta  Sulzer    ....  205 

Henrietta  Szold 230 

Helen  Lowenthal 240 

Hermine  Pollak 240 

Hannah  B.  Solomon     .    .    .  255 

Harriet  L.  Cohen 230 

Herodias 87 

Hirsch-Kollish,  Mrs.  .  .  .  236 
Hulda,  the   Prophetess    .    .    81 

Ifrar no 

Ilona  Eibenshutz 206 

Inia  Saloni 109 

Isabella  (Queen) 94 

Isabella  Correa 137 

Isabella  Henriquez    ....  137 

Ilka  Belkind 128 

Jephtha 72 

Jael      71 

Jenny  Bach 230 

Jenny  Lucas 219 

Jennie    Mannheimer    .    .    .  130 

Jenny  Cohn 230 

Jenny  Goldsmidt    ....  225 

Jenny  Hirsch 23S 

Jenny  Lind 225 

Jenny  Wilder 230 

Jettchen  Oppenfeld   ....  193 

Jezebel 78 

Jochebed 7S 


(Joan),  wife  of  Chuza 
Josephine  Lazarus 
Josephine  Wessely 
Judith    .... 
Judith  (Queen)    ■ 
Judith  Montefiore 
Judith  Montefiore 
Judith  Beruat  .    . 
Julie  Eichberg    . 
Julie  Schlesinger 
Julie  Saling     .    . 
Julie  Rettig  .    .    . 
Julia  Richman 
Julienne  Bloch    .    . 
Katherine  Frank 
Krendel  Steinhardt 
Lady  Philip  Magnus 
Lady  Jane  Roseberry 
Laza   .... 
Leah  .... 
Leah  Bramson 
Levetus,  Mrs. 
Levy,  Mrs.    .    , 
Lewis  Franklin,  Mrs 
Lina  Morgenstern 
Liua  Mosenthal 
Lina  Davidson 
Litte,  Mrs.    .    . 
Lobach,  Miss  . 
Laura  Jacobson 
Lola  Beeth 
Lola  Kirchner 
Lucretia    .    .    . 
Louise  Heyman 
Louise  Ashkenasi 
(Mary),  Mother  of  Jesus 
( Mary  of  Magdala) 
(Messalina)  .    .    . 
Martha  and  Mary 


262 


REGISTER   OF   NAMES. 


Mary 113 

Mariainue  1 83 

Mariainue  II 86 

Miriam 69 

Maria  Nunnes  Pereyra     .    .    96 

Mary  Heilbron 205 

Mary  S^ulzer 205 

Marion 106 

Marion  Hortig 219 

Manaham,  Miss      224 

Manuela  Nunnes  Almeida   .  138 

Martha 107 

Martha  Aronson  ...  .211 
Martha  Wolfen stein  .  .  .  230 
Martha  Seelman     ....      206 

Miriam  Sehapira 114 

Mariainue  Meyer 189 

Miriam  Luria 168 

Miriam  Mendes 216 

Mathilde  Ries 205 

Margareth  Herr 207 

Mathilde  Stettiuer    ....  238 

Meta  Aronson 211 

Meta  Bonfey 231 

Miriam  Mosessohn  .  .  .  .170 
Miriam  Del  Banco    ....  224 

Minna  Wetzler 207 

Minna  Neuer       230 

Minna  Kleeberg 231 

Minna  D.  Lewis 231 

Naomi 75 

Ottilie  Bondy 230 

Ottilie   Bach 230 

Orpha 76 

(Pan  Hoei-Pan) 19 

(Pauline,  Saint) 168 

Paula  DeMansi 114 

Pauline  Bloch 224 

Pauline  Eichberg 205 


Pauline  Lucca 206 

Pauline  Skrenka  Wise  .    .    .  224 

(Penelope) 20 

Peninah  Moise 223 

(Phintys) 25 

Piementel,  Donna 138 

Poppea 89 

Rachab 71 

Rachel 66 

Rachel  Ackermann       .    .    .139 

Rahel  Felix 207 

Rahel  Meyer 226 

Rahel  Morpurgo    ....       169 
Rachel  Markus  v.  Varuha- 

gen  184 

Rachel  Meyer 134 

Rachel  Judels 121 

Ray  Frank  ........  130 

Rebeccah 166 

Rebeccah  Friedlander     .    .  230 

Rebecca  Gratz 234 

Rebeccah  Hyneman     .    .    .  221 

Rebeccah  Levy 224 

Rebecca  Tiktiner 124 

Rebeccah  Wolf 230 

Rebeccah  Kohut 230 

Recha  Meyer 181 

Regina  Frohberg 226 

Donna  Reyna  Nasi,  Duch- 
ess of  Naxos 98 

Rebeccah  Ephraim   .    .    .    .193 

Regina  Frohberg 189 

Rosa  Arnstein 230 

Rosa  Aufrecht 235 

Rosa  Bacharach 230 

Rosa  Hendrix 129 

Rosa  Levi 139 

Rose  Salomon 219 

Rosa  Warrens        .    .        •    .  230 


REGISTER    OF    NAMES. 


263 


Rosa  Schulhofer 230 

Rosa  Csillag 205 

Rosa  Sonneschein    ....  224 

Rosenberg,  Miss 211 

Ruth 75 

Ruth  Ward  Kahn    ....    224 

(Sacuntala) 20 

Salome 82 

Salome 84 

Sarah  Copia  Sullam     .    .    .140 

Sadie  American 255 

Sarah 64 

Sarah  Aguilar 219 

Sarah 128 

Sarah  (Messiah's  bride)    .    .  115 

Sarah  Bernhardt 209 

Sarah  Davis 219 

Sarah  De  Fonseca    ....  137 

Sarah  Jafu 121 

Sarah  Meyer 1S9 

Sarah  Oppenheim     ....  167 

Sarah  Oser 16S 

Sarah  Levy 197 

(Semiramis) 20 

Sheba  (Queen) 20 

Seelig,  Mrs 230 

Selina  Bloom       130 

Sophie  Schott 239 

Shiphrah  and  Puah      .    .    .126 
Sprinza  Kempner         .    .    .  167 

Sophia  Kaskel 206 

Schoenfeld,  Mrs 210 

S.  B.  Sachs,  Mrs 211 

Sofia  von  Wertheimstein  .  204 
Susana 35 


Susanna  Rubinstein     .    .    .130 

Susanna  Landau 237 

Taube  Kahn 124 

Thamar 60 

(Theano) 24 

Theodora 105 

(Theopompa) 25 

Therese  Meyer 235 

Therese  Warendorf  .  .  .  225 
Thamar  Luzzatto  ....  107 
Tscharna  Rosenthal     .    .    .171 

Vashti       79 

Vogele  Cohen 166 

Von  Rothschild,  Charlotte,  173 
Von  Rothschild,  Louise  .  .  173 
Von  Rothschild,  Constance,  174 
Von  Rothschild,  Anna  174 
Von  Rothschild,  Clemen- 
tine      174 

Von  Rothschild,  Emma  ■  .  174 
Von  Rothschild,  Betty  .  .  174 
Von  Rothschild,  Adelaide  234 
Von  Rothschild,  Juliana  233 
Von  Rothschild,  Bettina  175 
Von  Rothschild,  Mathilda    175 

Wertheimer,  Mrs 219 

W.  Maas,  Mrs 240 

Wolff,  Miss 210 

Wolfenstein,  Mrs 235 

Xemosa 115 

Yetta  Wohllerner 171 

Yetka  Finkenstein   ...      206 

Zaynab  106 

Zortelchen 133 


WORKS  OF  REFERENCE. 


"  Babylonian  Talmud  "  (Haggada),  translated  by  Dr. 
A.  Wuensche. — "  Charakteristik  der  Bibel,"  A.  H.  Nie- 
meyer. — "Eminent  Israelites  of  the  Nineteenth  Centu- 
ry," H.  S.  Morrais. — Ersch  u.  Gruber,  "  Encyclopadie." 
— "  Die  Frau  im  Jiidischen  Volk,"  A.  Kurrein. — "  Ge- 
sammelte  Schrifteu,"  Dr.  Zunz. — "Geschichte  des  Vol- 
kes  Israel,"  J.  M.  Jost. — "  Geschichte  der  Israeliten," 
Dessauer.— "  Geschichte  der  Frauen,"  A.  Jung. — "  Ge- 
schichte der  Frauen,"  G.A.  Klemm. — "Jiidische  Frauen 
in  der  Geschichte,"  M.  Kayserling. — "Der  Jiidische 
Stamm,"  Dr.  A.  Jellineck. — "Jiidische  Spriichworter," 
Dr.  A.  Jellineck. — "  The  Life  of  Jesus,"  E.  Renan. — "La 
Femme  Juive,"  E.  Weil. — "  Le  Donne  piu  celebre  d.  s. 
Nazione,"  Conte  Giuliari. — "  Der  Mensch  und  die  Leu- 
te,"  Bogumil  Golz.— "  Palastina,"  S.  Munk.— "  Rache- 
lis  Citharse  Cantus,"  etc.,  V.  Castiglione. — "  Regesten 
zur  Geschichte  der  Juden  in  Deutschland,"  herausge- 
geben  von  der  Historischen  Commission. — "  Roman- 
tik  des  Martyriums  der  Juden  im  Mittelalter,"  M.  J. 
Schleiden. — "  Bedeutung  der  Juden  fur  Erhaltung  und 
Wiederbelebung  der  Wissenschaften  im  Mittelalter," 
M.J.  Schleiden.— "  Sarah  Copia  Sullam,"  E.  David  — 
"Darstellung  aus  der  Sittengeschichte  Roms,"  L-  Fried- 
lander. —  "Treu  und  Frei,"  M.  Lazarus.  —  "Wiener 
Jahrbuch  fiir  Jiidische  Geschichte,"  I.,  II.,  III.  Baud. 
— "Wissenschaftliche  Zeitschrift  fiir  Jiidische  Theolo- 
gie." — "  Zeitung  des  Judeuthums." 
264 


I 


